Prolegomena 


to 


Theism 


FEB    9  ^iin 


UNIVERSITY  OF  CALIFORNIA 
AT    LOS  ANGELES 


Prolegomena 


to 


Theism 


9    '   y    • 


>      »    .  *  , 


,  0  >;  J  J  J  > "  i 


a 


A--^^-''a--<L> 


Copyright,  19 lo,  by 
Andrew  H.  Kellogg  Company 


Press  of 

ANDREW  H.  KELLOGG  CO. 

409-4 IS  Pearl  Street 

New  York,  N.  Y. 


\ 
I 


Theism  is  the  science  of  the  fundament,  of  the  norms  or 

commandments  and  of  the  positive  effects  of  religion, 

g  dem.onstrated  from  the  concretely  ontological  and  actual 

^  standpoint. 

^       This  work  is  intended  to  serve  as  an  introduction  to 

Theism.     It  begins  with  a  strictly  systematic  exposition 

of  the  logical  laws  and  categories  and,  from  the  empirical 

standpoint,    logically  explains  the  entitative  basis,  the 

CO  entitative  process  and  the  entitative  effect  of  life,  thus 

"■  giving  a  total  logical  solution  of  all  fundamental  problems 

'^  of  philosophy. 

^     The  complete  exposition  of  Theism  is  now  in  prepara- 

,i^4tion,  hence  many  practical  inquiries  must  be  deferred 

until  its  completion. 

This  prolegomena  is  dedicated  in  profound  gratitude 

to  the  memory  of  all  great  teachers  of  humanity  whose 

>; efforts  have  been  the  actual  conditions  of  submanent 

->  awakening. 

ic  Justus. 

ll 

*       August  14,  1 9 10. 
c 


Part  I 

Logic 


LOGICAL  LAWS  AND  CATEGORIES 

Logic  is  the  concrete  science  of  the  ideological 
laws  and  categories  which,  being  a  reflex  of  the 
entitative  order  of  eternal  truth,  constitute  the 
basis  and  the  norm  for  the  subjective  cognizance 
of  truth  in  all  mental  experience. 

The  eternally  actual  and  omnipresent  representance 
of  the  entitative  laws  of  the  submanent  essence  of  truth 
(see  Submanence)  constitutes  the  fundament  of  all  logical 
conceptions,  and  expresses,  ipso  facto,  the  ontological  a 
priori,  which  is  the  objective  antecedent  of  all  intellectual 
a  posteriori  researches  for  the  thinking  subject.  There- 
fore the  ideological  order,  expressed  through  the  ideo- 
logical laws  and  categories,  is  the  reflex  of  the  ontological 
laws  and,  as  such,  constitutes  the  basis  and  the  norm  of 
thinking. 

Psychologically  the  determination  for  truth  is  the 
prime  subjective  condition  of  the  cognizance  of  truth, 
therefore  it  is  the  deep  and  earnest  will  for  truth,  for 
thorough  insight  and  clear  judgment,  which  imparts 
logical  power  to  the  thinking  subject.  There  is  no  logic 
for  an  unruly  will. 

The  fundamental  laws  of  thinking  are: 

1.  The  law  of  the  logical  principle. 

2.  The  law  of  the  logical  process. 

3.  The  law  of  the  logical  effect. 


7 


The  Law  of  the  Logical  Principle 

The  law  of  the  logical  principle  is  the  funda- 
ment of  all  logical  ideas.  This  law  expresses  and 
affirms  itself  with  absolute  necessity  in  all  pro- 
cesses and  effects  of  thinking  and  thus  con- 
stitutes the  principal  categorical  order  and  the 
sole  criterion  of  truth  in  all  operations  of  sub- 
jective thinking. 

Without  the  law  of  the  logical  principle  logic 
is  impossible. 

The  law  of  the  logical  principle  has  three 
categories : 

1.  The  category  of  absoluteness. 

2.  The  category  of  objectivity. 

3.  The  category  of  causality. 

I. 

The  category  of  absoluteness  is  the  fundament 
of  the  law  of  the  logical  principle  which,  as  such, 
constitutes  in  consciousness  the  ideological  form 
of  the  logical  criterion  of  absolute  truth. 

Absoluteness,  as  an  ideological  form  or  category,  is  the 
necessary  reflex  of  the  entitative  truth  of  the  Absolute. 
Therefore  absoluteness  is  the  one,  identical,  funda- 
mental and  unconditional,  ideological  imperative,  through 
which  is  affirmed,  in  all  logical  operations  of  thinking,  the 
necessary  and  infallible  consciousness  of  the  absolute 
principle,  as  such.  The  instinctive  desire  of  the  thinking 
subject  for  the  unconditional  certainty  of  objective 
truth  has  its  source  in  this  logical  category,  without 
which  no  logical  process  of  thinking  would  be  possible. 


The  real  fundament  of  the  evidence  of  truth  is  absolute- 
ness. 

(The  ontological  proof  relates  to  this  category.) 

2. 

The  category  of  objectivity  is  the  process  of 
the  law  of  the  logical  principle  which,  as  such, 
constitutes  in  consciousness  the  ideological  form 
of  the  absolute  object,  as  the  absolute  norm  of 
the  cognition  of  truth. 

The  concrete  representance  of  entity  absolutely  pre- 
dicates the  unconditional  and  infinite  objectivity  through 
conditioned  and  limited  objectivity.  Thus  the  absolute 
object,  by  logical  necessity,  is  the  absolute  norm  of  the 
cognition  of  truth  throughout  the  total  relative  represent- 
ance of  entity.  This  absolute  norm  predicates  the  first 
logical  divergency  which  is  the  dualistic  form  of  sub- 
jective cognition;  that  of  the  absolute  and  that  of  the 
relative  object.  This  first  logical  divergency  or  logical 
contraposition  constitutes  the  ideological  basis  of  the 
mental  power  of  discrimination  and  the  first  sphei-e  of 
subjective  cognition.  Hence  without  consciousness  of 
absoluteness  no  consciousness  of  relativity,  and  without 
consciousness  of  objectivity  no  consciousness  of  sub- 
jectivity is  possible. 

As  the  process-category  ^f  the  law  of  the  logical 
principle,  objectivity  is  the  basis  of  the  law  of  the 
logical  process  (relativity,  subjectivity  and  finality). 

(Every  form  of  dualism  relates  to  this  category. ) 

3- 

The  category  of  causality  is  the  effect  of  the 

law   of   the    logical    principle   which,    as    such, 

constitutes  in  consciousness  the  ideological  form 


of  absolute  subordination  of  all  relative  terms 
directly  or  indirectly  under  the  absolute  object 
as  its  principle  of  truth. 

Causality,  as  such,  logically  predicates  the  antecedent 
of  absoluteness  and  objectivity,  therefore  it  is  the 
principal  effect-category  in  the  cognition  of  the  absolute 
and  the  relative  object. 

Since  causality,  as  well  as  the  other  categories,  is 
essentially  determined,  it  therefore  possesses  only  an 
ideologically  instrumental  effect-force  in  thinking,  but 
no  power  of  detennining  the  will.  Causality  predicates 
categorically  the  principal  causator,  therefore  it  effectu- 
ates in  final  thinking  the  cognizance  of  the  Absolute. 
The  hypothesis  of  the  mechanical  determinism  is  due  to 
the  popular  error  of  identifying  the  cause  with  the  sub- 
stance or  the  Absolute. 

Causality  operates  as  a  category  of  the  ideological 
order,  by  means  of  which  are  defined  all  dialectic  de- 
ductions and  inductions.  Therefore  is  causality  the 
logistic  principle  of  the  dependency  of  all  a  posteriori 
conceptions  and  the  ideological  form  of  motivation  in 
thinking. 

Since  objectivity  is  a  logical  antecedent  of  causality, 
or  else  nothing  can  cause,  and  since  objectivity,  as  the 
principal  basis  of  process  in  thinking,  has  a  dual  or  con- 
trapositional  form,  there  consequently  exists  a  direct, 
i.e.,  absolute  cause  and  an  indirect,  i.e.,  relative  cause. 
In  either  case  is  cause  an  effect  of  the  object,  therefore 
causality  is  a  postcedent  effect-category  in  the  process 
of  thinking  and  no  principle  of  determining.  It  follows 
that  causality,  as  such,  is  the  principal  categorical  predi- 
cator  of  the  absolutely  causing  Absolute,  as  the  absolute 
object,  and  through  its  ideologically  eft'ective  force,  the 


lO 


categorical  copula  of  either  absolute  or  relative  relations 
in  subjective  consciousness. 

Psychologically  cause  is  the  effect  of  the  determining 
motive,  no  matter  how  conscious  or  apparently  un- 
conscious, and  is  a  purely  ideological  occasion  which 
the  subjective  motive  may  accept  or  reject  according  to 
the  disposition  of  its  motor  as  a  free  agent. 

The  concrete  difference  between  cause,  as  such,  and 
effect,  as  such,  is  that  cause  is  the  form  of  a  determining 
fact,  and  that  effect  is  the  form  of  a  determined  fact  of  the 
factor,  either  absolute  or  relative.  Both  cause  and  effect 
are  mere  facts,  ideologically  and  concretely,  hence  the 
error  of  identifying  cause  with  effect  or  of  denying  the 
existence  of  causes. 

Truth  essentially  effects  definition,  hence  causality,  as 
the  effect-category  of  the  logical  principle,  is  the  basis 
of  the  law  of  the  logical  effect  (definibility,  negativity 
and  positivity). 

The  Law  of  the  Logical  Process 

The  law  of  the  logical  process  is  the  ideological 
process-norm  which,  as  such,  constitutes  the 
categories  of  dependency  in  subjective  thinking. 

This  law  is  the  logical  region  of  the  subject  which,  in 
the  consciousness  of  its  dependency,  through  the  effect  of 
definition,  strives  after  the  logical  principle  in  order  to 
attain  the  cognition  of  the  true  representance  of  entity. 

The  law  of  the  logical  process  has  three  cate- 
gories : 

1.  The  category  of  relativity. 

2.  The  category  of  subjectivity. 

3.  The  category  of  finality. 


II 


I. 

The  category  of  relativity  is  the  fundament  of 
the  law  of  the  logical  process  which,  as  such, 
constitutes  in  consciousness  the  ideological  form 
of  the  absolute  dependency  of  relative  objects 
from  the  absolute  object. 

Relativity  is  the  categorical  antithesis  of  absoluteness 
and  consequently  the  form  of  unconditional  dependency, 
which  constitutes  the  principal  category  of  the  con- 
ditioned logical  law  of  process. 

Since  absoluteness,  as  the  principal  category  of  truth, 
and  consequently  as  the  antithesis  of  relativity,  cate- 
gorically excludes  all  relative  processes,  it  ipso  facto 
predicates  its  absolute  affirmation  through  relativity. 
Therefore  relativity  expresses  in  its  essence  the  cate- 
gorical affirmation  of  the  Absolute,  as  such,  and  of  the 
category  of  absoluteness  as  the  principal,  unconditional 
and  necessary  form  of  logical  reasoning. 

By  inductive  order  relativity  refers  to  the  effectuating 
causality,  and  through  the  latter  to  the  causing  condi- 
tioned and  unconditioned  object.  Hence  relativity  is  a 
form  of  ideological  tangibility  and  correlation  of  objective 
truth  with  subjective  consciousness. 

This  category  constitutes  the  basis  of  logical  de- 
pendency, and  affirms  the  logical  necessity  of  the  concep- 
tion of  the  Absolute. 

2. 

The  category  of  subjectivity  is  the  process  of 
the  law  of  the  logical  process  which,  as  such,  con- 
stitutes in  consciousness  the  ideological  form  of 
the  dependency  of  subjective  cognition  of  truth 
from  the  logical  laws  of  truth. 


12 


Through  this  category  the  thinking  subject  has  the 
cognition  of  self  as  the  center  of  the  logical  law  of  process. 
Conditioned  by  everything  that  surrounds  it,  the  sub- 
ject obtains  the  cognizance  of  itself  as  a  volitional,  self- 
conscious,  relative  being,  whereby  the  logical  contra- 
position of  the  absolute  object  and  the  relative  subject 
affirms  itself  in  consciousness.  This  category  not  only 
affirms  the  logical  and  actual  dependency  of  the  cognizant 
subject  from  the  absolute  truth,  and  the  Absolute,  but 
also  furnishes  evidence  of  the  fallacy  of  the  abstractly 
independent,  subjectivistic  point  of  view. 

The  process-category  of  the  law  of  the  logical  process 
(subjectivity)  is  the  direct  antithesis  of  the  process- 
category  of  the  logical  principle  (objectivity),  hence  its 
unconditional  relation  to  the  absolute  object,  and  its 
conditional  relation  to  conditioned  objects. 

3- 

The  category  of  finality  is  the  effect  of  the 
logical  law  of  process  which,  as  such,  constitutes 
in  consciousness  the  ideological  fonii  of  aim  of 
all  existential  relations  to  the  absolute  object  as 
its  absolute  principle. 

Relativity  logically  operates  through  finality,  because 
finality  constitutes  the  sole  directive  and  the  ultimate 
term  of  all  mental  and  actual  processes.  As  causality  is 
the  effect-category  of  the  logical  principle,  thus  finality 
is  the  effect-category  of  the  logical  process  (relativity). 
As  the  logical  principle  dominates  the  logical  process 
through  causality,  thus  introversively  the  logical  process 
subordinates  itself  under  the  logical  principle  through 
finality.  Finality  is  the  logical  retrospective  of  the 
prospective  causality. 


13 


Causality  and  finality  are  the  correlative  effect-cate- 
gories of  all  processes  of  thinking  and  the  logical  basis  of 
all  positive  definition. 

The  law  of  the  logical  process  predicates  in  categorical 
order  relativity  as  the  fundamental  category  of  de- 
pendency which,  within  the  process-category  of  sub- 
jectivity, logically  compels  the  subject,  as  the  center  of 
relation,  to  effectuate  its  logical  concepts  for  the  cogni- 
tion of  the  absolute  principle  of  truth  through  the 
category  of  finality. 

(The  teleological  proof  has  its  basis  in  this  category.) 

The  Law  of  the  Logical  Effect 

The  law  of  the  logical  effect  is  the  law  of  defi- 
nition per  se.  This  law  constitutes  the  logical 
predicate  in  subjective  thinking,  whereby  the 
subject  is  defined  in  its  unconditioned  relation 
to  the  Absolute,  as  to  the  transcendent  principle 
of  truth,  and  in  its  conditioned  relation  to  super- 
ordinate,   co-ordinate  and  subordinate  objects. 

The  law  of  the  logical  effect  has  three  cate- 
gories : 

1.  The  category  of  definibility. 

2.  The  category  of  negativity. 

3.  The  category  of  positivity. 

I. 

The  category  of  definibility  is  the  fundament 
of  the  law  of  the  logical  effect  which,  as  such, 
constitutes  in  consciousness  the  ideological  form 
of  the  logical  predicate  for  the  subjective  attain- 
ment of  truth. 


14 


The  final  predicate  of  logic  is  the  definition  of  the 
entitative  representance  in  subjective  thinking. 

Entitative  representance  is  the  objective  definition. 
The  cognition  of  the  objective  definition  of  entitative 
truth  is  the  logical  labor  of  subjective  definition.  The 
logical  a  priori  definition  with  its  deductive  process  is  the 
aim  of  the  efforts  of  logical  a  posteriori  definition  with 
its  inductive  process.  Each  subject  has  its  own  volitional 
a  priori,  which  is  seldom  in  conformit}^  with  the  entitative 
laws  of  truth. 

The  categories  of  the  law  of  the  logical  principle; 
absoluteness,  objectivity  and  causality,  constitute  the 
ideological  fundament  of  definition,  and  the  categories 
of  the  law  of  the  logical  process;  relativity,  subjectivity 
and  finality,  constitute  the  ideological  norm  of  definition. 
Hence  definibility  constitutes  the  ideological  effect  and, 
as  such,  is  the  logical  category  through  which  is  expressed 
each  logical  definition  of  the  thinking  subject. 

Without  the  three  principal  categories  and  the  three 
process-categories  no  logical  definition  is  possible.  The 
profoundness,  order  and  circumspection  of  definition 
depend  on  the  degree  of  conformity  of  knowledge  to  the 
above  categories. 

2. 

The  category  of  negativity  is  the  process  of 
the  law  of  the  logical  effect  which,  as  such,  con- 
stitutes in  consciousness  the  ideological  form  of 
non-identity  of  the  object  in  the  process  of 
definition. 

Negativity  is  the  clearing  process  of  definition,  because 
it  expresses  contradiction  by  thetical  non-identity  of  the 
object  or  by  the  logical  inadequacy  of  the  attributes  of 
the  object  necessary  for  the  positive  definition.     There- 


15 


fore  through  negativity  the  subjective  power  of  thinking 
attains  the  definitial  congruity  with  the  objective 
representance  of  truth. 

This  category  is  the  effect  of  the  logical  dualism  which 
is  predicated  through  the  process-category  of  the  logical 
principle  (objectivity)  and  through  the  process-category 
of  the  logical  process  (subjectivity) ,  thus  constituting  in 
consciousness  the  ideological  antithesis,  without  which 
for  a  relative  subject  the  positive  definition  would  be 
impossible. 

The  purpose  of  negativity  is  criticism  and  its  sole  aim 
the  positive  definition. 

3- 

The  category  of  positivity  is  the  effect  of  the 

law  of  the  logical  effect  which,  as  such,  con- 
stitutes in  consciousness  the  ideological  form  of 
the  afhrmative  evidence  of  the  defined  object. 

This  category,  as  the  effect-form  of  the  logical  law  of 
effect,  constitutes  the  final  term  of  all  causal  and  final 
processes  of  thinking.  Adequate  to  the  absolute 
necessity  of  the  affirmation  of  the  absolute  truth,  defini- 
tion is  affirmative  in  its  essence,  hence  its  effect-form  of 
positivity,  which  affirms  in  consciousness  the  ontological 
predicate  of  the  absolute  truth.  Thus  positivity  con- 
stitutes in  subjective  thinking  the  definite  form  of 
evidence,  which  is  the  incontestable  form  of  the  logical 
proof. 


The  defined  logical  laws  with  their  respective  cate- 
gories constitute  the  essential  form  of  all  logical  cognition 
and  therefore  of  all  logical  dialectics.  These  laws, 
having    an    entitatively    objective    fundament,    apply, 

i6 


ipso  facto,  within  the  immanent  process  of  cognition,  to 

Ontnlnair 


Ontology 


The  history  of  logic  is  marked  by  a  total  lack  of  the 
axiological  fundament  which  is  absolutely  essential  for 
the  concrete  exposition  of  the  logical  laws  and  categories. 
The  idealistic  standpoint,  however  philosophical  in  its 
effort,  is  too  subjectivistic  in  its  method  to  find  the 
objective  basis  of  the  concrete  logical  forms.  Hence  the 
confusion  of  such  logical  categories  as  object,  causality 
and  relation  with  the  entitative  determinative  substance 
and  its  attributes,  necessity,  identity  and  reality;  with 
the  extramanent  forces,  time,  space,  quantity  and 
quality;  with  the  psychic  and  dynamic  forces,  action 
and  motion;  and  finally  with  the  sub-forms  of  relativity, 
inherence,  correlation,  modality,  etc.  The  main  tend- 
ency of  the  present  status  of  philosophy  is  relativism. 
As  a  consequence  all  present  logical  methods  are  more  or 
less  abstract  and  of  necessity  lack  the  logical  profundity 
necessary  to  establish  a  concrete  philosophical  synthesis. 


17 


Part  II 

Ontology 


ONTOLOGY 

Ontology  is  the  science  of  the  essential  deter- 
minatives of  the  Absolute  Potent ia  which,  as 
such,  eternally  constitute,  define  and  affirm 
entity  (esse  ad  extra). 

Potentia,  per  se,  is  the  concrete  creative  might 
of  the  Absolute  and  is  consequently  the  abso- 
lute principle  and  the  absolute  proto-type  of 
entity. 

The  determinatives  of  the  Absolute  Potentia, 
which  constitute  the  Being,  are : 

1.  Submanence, 

(Subsistentia  supernaturalis  vel  vis  abso- 
lute detemiinans). 

2.  Immanence, 

(Substantia  spiritualis  vel  vis  absolute  de- 
terminata  ut  se  determinat). 

3.  Extramanence, 

(Substantia  naturalis  vel  vis  absolute  de- 
terminata  atque  instrumentalis). 


21 


SUBMANENCE 

Submanence,  the  principal  determinative  of 
the  Absolute  Potentia,  by  virtue  of  its  eternal 
dignity,  truth  and  love,  is  the  proto-typical  sub- 
sistence of  entity,  thus  constituting,  defining  and 
affirming  in  entity  the  absolute,  transcendent 
and  eternal  majesty  of  GOD. 

Philosophy  has  never  essentially  risen  above  the 
theories  of  cognition  of  Plato  and  Aristotle.  On  account 
of  their  more  or  less  subjectivistic  tendencies,  which  were 
adopted  as  the  fundament  of  cognition  by  the  succeeding 
schools,  philosophy  became  fixed  either  in  different 
methods  of  an  inconcrete  idealism  or  of  an  abstract  sen- 
sualism. These  theories,  owing  to  their  ontological  in- 
sufficiency, were  closely  followed  by  scepticism,  which, 
fostered  by  the  low  elevation  of  submanence  in  humanity, 
manifests  a  negative  power  of  no  little  importance. 

Since  philosophy  could  positively  and  formally  define 
neither  the  principle  nor  the  laws  of  worth-essence 
(submanence),  the  establishment  of  a  logical  basis  for 
the  supreme  tendency  of  the  human  spirit,  which  is 
religion,  has  hitherto  been  impossible.  Hence  with  the 
rise  of  scientific  criticism  has  followed  the  inevitable 
decline  of  those  religious  teachings  which  are  based  on 
purely  historic  and  traditional  grounds.  Without  sub- 
manence, as  the  principal  and  proto-typical  subsistence 
of  entity,  there  is  no  logical  possibility  of  religion. 

Notwithstanding  the  rise  and  fall  of  philosophical 
theories  and  their  various  applications  to  the  different 


22 


theological  systems,  there  have  remained,  uninfluenced 
by  the  intellectual  and  dogmatic  struggle,  self-evident 
teachings  of  a  certain  religious  sense,  manifestly  inherent 
in  the  human  soul.  This  deeply  rooted  sense,  which 
appeals  to  every  man,  stands  out  as  an  incontestable 
truth.  It  has  been  called  successively  Daimonion, 
Syneidesis,  Subesse  animi,  Lex  DEI,  Magisterium 
internum,  Scintilla  and  finally  Conscience.  All  con- 
fessions of  faith,  in  spite  of  their  dogmatic  diver- 
gencies, have  affirmed  conscience  within  the  human  soul 
as  the  one  supreme  factor  which  constitutes  the  final 
court  of  appeal  of  the  good  and  evil  in  every  act  of  life. 

Conscience  has  been  defined  either  as  a  separate  sense 
of  the  soul  or  as  a  subordinated  faculty  of  reason. 
Neither  definition  is  logical,  because  the  will,  the  intellect 
and  the  sentiment  are  the  only  fundamental  faculties  of 
the  soul  and  it  is  obvious  that  conscience,  which  is  the 
most  important  factor  of  the  soul,  cannot  be  a  subordi- 
nated faculty  of  reason.  These  errors  are  to  be  ascribed 
to  the  general  lack  of  ontological  and  psychological 
knowledge. 

"Conscience"  is  the  subjective  act  of  submanent 
consciousness. 

The  concrete  predicate  of  conscience  is  "face  to  face" 
with  submanence. 

By  virtue  of  the  revealing  might  of  the  determinatives 
of  the  Absolute  Potentia,the  thinking  subject  receives  the 
cognition  of  submanence  as  well  as  that  of  immanence 
and  extramanence.  The  discrimination  and  the  order  of 
these  three  determinatives  are  obvious. 

Owing  to  the  fact  that  submanence  is  the  principal 
determinative  of  the  Absolute  Potentia,  and  as  such, 
the  fundamental  reason  of  life,  it  therefore  necessarily 
impresses  the  subject  with  its  supreme  dignity  and  its 
entitative   authority    which    no   one    is   able   to   evade. 


23 


Each  entitatively  objective  representance  is  the  a  priori 
of  each  a  posteriori  subjective  cognition,  therefore  is 
conscience  the  subjective  a  posteriori  act  of  consciousness 
of  the  a  priori  submanence.  As  submanence  is  the 
proto-typical  subsistence  of  entity,  it  therefore  follows 
that  conscience  is  the  highest  act  of  the  subjective 
complex  of  immanent  forces,  i.e.,  of  the  will  through 
reason  and  sentiment.  The  psychological  process  of 
conscience  is  explained  in  the  a  se  and  ad  se  motives  of 
the  will.      (See  Immanence.) 

The  biblical  "Image  of  GOD,"  the  "daimonion"  of 
Socrates,  the  "syneidesis"  of  Chrisippus,  the  "subesse 
animi"  of  Seneca,  "the  lex  Dei"  of  Origen,  the  "magis- 
terium  internum"  of  Augustin,  the  "scintilla"  of  Eck- 
hart,  as  well  as  the  "first  law,"  the  "voice  of  law,"  the 
"law  of  the  highest"  and  the  "light  of  reason"  of  the 
Zend-Avesta  and  the  Hindoo  and  Chinese  Scriptures 
relate  to  submanence  as  the  principal  determinative  of 
entity.  Without  submanence  and  consequently  without 
conscience  there  is  no  religion,  no  law,  no  right  and  no 
duty  for  man. 

The  fact  that  the  study  of  conscience  has  been  kept  in 
the  background  by  all  educational  institutions  accounts 
for  the  comparatively  low  state  of  religious  elevation  and 
for  the  general  weakness  of  the  human  sense  of  justice. 

Submanence  Has  Three  Essences: 

1.  The  principal  essence  of  Submanence — Eter- 

nal Dignity  (Essentia  essendi). 

2.  The  process-essence  of  Submanence — Eternal 

Truth  (Definibilitas  essendi). 

3.  The  effect-essence  of  Submanence — Eternal 

Love  (Reale  essendi). 


24 


The  Submanent   Essence   of    Eternal   Dignity 
(Essentia  Essendi) 

Eternal  Dignity  is  the  principal  essence  of  sub- 
manence  and,  as  such,  is  the  absolute  fundament 
of  worthiness,  which  is  the  sole  cause  and  aim  of 
the  total  immanent  and  extramanent  existence. 

The  various  degrees  of  conforaiity  of  subjective  de- 
terminations to  the  essentia  essendi  constitute  the  entita- 
tive  worthiness  of  each  subjective  being.  The  immeas- 
urable entitative  heirarchies  of  worlds,  the  manifoldness 
of  their  existential  states,  the  differences  of  types,  races 
and  individuals  and  the  anti-submanent  abyss  of  animals, 
are  the  entitative  predicates  of  the  degrees  of  deter- 
minations for  or  against  the  eternal  dignity  of  subma- 
nence.  Extramanence,  being  the  entitatively  instru- 
mental determinative,  inseparably  follows  this  supreme 
law  as  an  existential  expression. 

The  Entitative  Laws  of  the  vSubmanent  Essence 
of  Eternal  Dignity  are: 

1.  The  principal  law  of  the  submanent  essence 

of  eternal  dignity — (Gloria  DEI). 

2.  The  process-law  of  the  submanent  essence  of 

eternal     dignity — (Potestas     supernatu- 
ralis). 

3.  The    effect -law    of    the    submanent    essence 

of    eternal    dignity — (Beatitudo    super- 
naturalis). 

I. 

The  princijjal  law  of  the  submanent  essence  of 
dignity  is  the  entitative  law  of  the  Glory  of  GOD 


25 


which,  by  virtue  of  its  absolutely  transcendent 
essence  of  Sanctity,  constitutes  and  affirms  the 
eternally  supreme  adoration  of  GOD,  as  the  Ab- 
solute Object,  the  Absolute  Cause  and  the 
Absolute  Aim  of  entity. 

The  glory  of  GOD,  through  the  entitative  law  of  sub- 
manence,  predicates  the  "  Summum  et  Optimum"  of  all 
subjective  determinations.  As  such  it  is  the  supreme 
norm  of  submanent  dignity  which,  adequately  to  the 
participation  of  subjective  determinations  with  subma- 
nence,  predicates  the  one  true  dignity  in  being.  No  sub- 
jective sentiment  of  adoration  has  a  true  foundation 
unless  it  is  based  on  the  transcendent  glory  of  the 
Absolute. 

The  spontaneity  of  the  soul  as  an  intrinsically  im- 
manent force  expresses  by  all  logical  and  entitative  laws 
and  through  all  final  intellectual  and  sentimental  deter- 
minations the  necessity  of  affirmation  of  the  "Highest 
and  Best"  which  is  GOD,  the  eternal  source  of  our  life. 
It  is  no  more  possible  to  possess  true  subjective  dignity 
or  honor  without  the  Absolute  than  it  is  to  possess  cer- 
tainty in  consciousness  without  the  category  of  abso- 
luteness. Consequently  atheism,  in  its  various  phases 
of  pantheistic  poetry,  sceptical  laconicism  and  material- 
istic bigotry,  constitutes  not  only  the  most  illogical 
absurdum,  but  above  all,  and  in  spite  of  some  intentions 
to  the  contrary,  a  degradation  of  man. 

2. 

The  process-law  of  the  submanent  essence  of 
dignity  is  the  entitative  law  of  the  submanent 
might  which  constitutes  and  affirms  the  suprem- 
acy and  norm  of  freedom  of  determination  for 
the  eternal  affirmation  of  the  Absolute  in  entity. 

26 


The  law  of  submanent  might  is  the  essential  basis  of 
submanent  wisdom  and  justice  and,  as  such,  constitutes 
the  essential  norm  of  the  unrestricted  freedom  of  virtuous 
actions. 

This  entitative  law  absolutely  dominates  and  rules 
the  total  being  with  its  eternally  immanent  detennina- 
tions  and  extramanent  expressions.  It  sanctifies  the 
imperishable  deeds  of  prophets,  saints,  martyrs  and 
heroes  of  virtue,  and  it  furthers  the  progress  of  greater 
religious  consciousness,  and  the  better  fulfillment  of 
hviman  duties.  By  virtue  of  the  process-law  of  sub- 
manent might  all  submanent  determinations  are  con- 
firmed, elevated  and  eternally  dignified,  whereas  all 
anti-submanent  determinations  are  restricted  and  pun- 
ished, thus  affirming  the  eternal  triumph  of  submanence 
in  entity. 

The  lack  of  determination  to  submanence  accounts 
for  the  weakness  of  human  character  with  its  consequent 
intellectual  and  sentimental  misery.  On  the  other  hand, 
the  submanently  determined  subject  possesses  and  en- 
joys unrestricted  freedom  for  the  development  and  ele- 
vation of  his  force  of  submanent  character.  This  sub- 
manent character  makes  the  subject  the  powerful  guide, 
the  wise  teacher  and  the  trusted  friend ;  it  fills  him  with 
the  sublime  spirit  of  sacrifice  which  knows  neither  fear 
nor  barrier  of  death. 

The  effect-law  of  the  submanent  essence  of 
dignity  is  the  entitative  law  of  submanent  beati- 
Uide  which,  by  virtue  of  its  intrinsic  concomi- 
tance with  the  Divine  Glory  and  submanent 
might,  constitutes,  affirms  and  effectuates  the 
supremacy  and  norm  of  eternal  fruition  in 
entitv. 


Submanent  beatitude  is  the  logical  and  the  real  efifect 
of  submanent  glory  and  of  submanent  might.  All  am- 
bitious characters  instinctively  feel  this  logical  order  of 
happiness,  but  unfortunately  it  is  frequently  abused  by 
their  restless  and  selfish  subjectivism.  This  always  ends 
in  just  disappointment,  lasting  grief  or  in  a  violent  check 
of  their  non-submanent  tendency. 

It  is  through  no  subjectivistic  "haphazard,"  but 
through  the  entitatively  submanent  laws  that  each  de- 
termination must  effectuate  its  worthiness,  its  wisdom 
and  consequently  its  submanent  love,  in  order  to  attain 
eternal  beatitude.  This  is  the  entitative  course  of  our 
life,  hence  the  instinctively  intensive  adherence  to  life 
in  all  states  of  existence. 

The  entitative  law  of  eternal,  submanent  beatitude 
compels  individuals,  nations  and  all  humanity  to  appeal, 
especially  in  moments  of  trial,  for  GOD'S  mercy,  consola- 
tion and  peace  in  order  to  alleviate  the  submanently 
wretched  state  of  their  souls. 

The  norm  of  eternal  beatitude  in  the  whole  entity  is 
absolutely  adequate  to  the  degrees  of  passivity,  activity 
or  intensity  of  submanent  determinations  of  the  subject. 
Hence  the  just  order  of  the  higher  submanent  states, 
where  eternal  fruition  of  beatitude  is  the  daily  bread, 
and  the  lower,  less  submanent  states,  where  the  struggle 
with  selfishness  and  ignorance  is  the  daily  effort  in  the 
ascent  toward  submanent  elevation.  Thus  the  entita- 
tive laws  of  Divine  Glory,  of  submanent  might  and  of  sub- 
manent beatitude  predicate  the  principal  essence  of  sub- 
manence,  which  constitutes  the  supreme  affirmation  of 
the  Absolute. 


28 


The    Submanent   Essence   of  Eternal   Truth 
(Definibilitas  Essendi) 

Eternal  Truth,  which  emanates  from  the  verity 
of  the  Absolute  Potentia,  is  the  process-essence  of 
submanence  which  constitutes  the  eternal  defin- 
ibility  of  entity. 

Through  this  eternal  definibility  are  predicated  the 
absolute  determinatives,  submanence,  immanence  and 
extramanence,  with  their  essences,  laws,  forces  and  forms. 
Its  processive  might  effectuates  the  form  of  the  objective 
representance  of  entity  which  constitutes  the  fundament 
of  the  logical  law  of  principle,  the  logical  law  of  process 
and  the  logical  law  of  effect  with  their  respective  cate- 
gories. 

The  relative  possession  of  truth  by  the  subject  de- 
pends not  only  on  the  objective  representance  of  truth, 
but  also  on  the  subjectively  spontaneous  determination 
to  acquire  truth;  therefore  the  more  intensive  the  sub- 
jective determination  for  submanence,  the  truer  and 
stronger  is  the  intelligence  of  the  subject. 

The  Laws  of  the  Submanent  Essence  of  Truth 
are: 

1.  The  principal  law  of  the  submanent  essence 

of  truth — (Lex  lucis  Divinae). 

2.  The  process-law  of  the  submanent  essence  of 

truth — (Lex  sapientiae  supernaturalis). 

3.  The  effect-law  of  the  submanent  essence  of 

truth — (Lex  simplicitatis  supernaturalis). 

I. 

The  principal  law  of  the  submanent  essence  of 
truth  is  Divine  light  which,  by  virtue  of  its  abso- 


29 


lute  principle  of  definibility,  constitutes  the  ab- 
solute form  of  every  logical  definition  in  entity. 

Divine  light  is  the  essential  fundament,  the  imperative 
order  and  the  absolute  affirmation  of  truth  in  entity  and 
consequently  it  is  the  ontological  basis  of  the  law  of  the 
logical  principle  with  its  three  categories;  absoluteness, 
objectivity  and  causality.  Each  thought  of  the  human 
mind,  by  force  of  logical  order,  is  compelled  to  seek 
concrete  certainty  in  this  principal  law  of  the  essence  of 
truth.     Without  this  law  reason  would  be  impossible. 

The  definibility  of  the  Absolute  Potentia  is  eternally 
objective  and  is  affirmed  as  such  throughout  the  total 
order  of  entity.  Therefore  every  subjectivistic  tendency 
of  philosophy  must  sink  into  impotency  and  confusion. 
Subjectivism  and  naturalism  are  the  predicates  of  the 
debasement  of  human  intelligence.  The  history  of 
philosophy  illustrates  the  struggle  of  ontology  with  the 
relativistic  subjectivism. 

As  logic  is  impossible  without  the  objectively  actual 
essence  of  truth,  the  existence  of  truth  is  impossible 
without  the  actual  principle  of  entity,  which  is  sub- 
manence.  Consequently  the  desire  for  truth  in  humanity 
will  never  be  satisfied  with  any  ontologically  ungrounded 
theories. 

The  doctrine  that  man,  by  means  of  reason,  cannot 
obtain  a  sufficient  cognition  of  GOD,  is  a  most  illogical 
anomaly,  for  all  cognition,  be  it  submanent,  immanent  or 
extramanent,  is  effectuated  through  intellect  only. 
There  exists  no  other  organ  of  cognition  in  the  subject. 
Hence  a  religious  belief  which  does  not  conform  entirely 
to  the  legitimate  requirements  of  reason,  rests  on  unsafe 
ground,  which  fact  from  day  to  day  becomes  more 
obvious. 


3° 


On  the  other  hand,  it  is  erroneous  to  presume  that  an 
extensive  philosophical  knowledge  is  necessary  in  order 
to  impart  to  the  average  man  a  sufficient  idea  of  GOD 
and  religion.  Every  man  with  a  sound  common  sense 
and  good  will,  be  he  literate  or  not,  understands  the 
effects  of  the  laws  of  submanence  better  than  the  effects 
of  all  other  laws,  because  submanence  is  for  the  human 
soul  not  onl}'-  the  most  intimate  but  also  the  most 
tangible  factor. 

There  is  no  duty  and  no  deed  in  daily  life  which  does 
not  rest  on  a  submanent  basis.  The  intellectual  as  well 
as  the  sentimental  tendency  to  the  cognizance  of  GOD 
is  the  most  concrete  fact  and  the  highest  desire  of  think- 
ing men.     "At  the  bottom  of  all  things  is  GOD." 

Divine  light  is  the  eternal  revelation  of  truth,  the 
eternal  source  of  the  representance  of  entity  and  the 
eternal  fundament  and  norm  of  subjective  cognition  and 
contemplation  of  truth. 

2. 

The  process-law  of  the  submanent  essence  of 
truth  is  the  law  of  submanent  wisdom  which,  by 
virtue  of  its  eternal  norm  of  definibility,  con- 
stitutes the  fundamental  rule  of  the  relations  of 
definibility  to  the  Absolute. 

Submanent  wisdom  is  the  absolute  directive  of  all 
relative  and  final  definitions  toward  the  Absolute  Object, 
as  the  eternal  principle  and  aim  of  all  cognition.  With- 
out this  normative  truth-process  of  submanence,  neither 
could  the  object-representance  of  entity  effectuate  the 
harmonious  coherence  of  the  proto-typical  determinatives 
of  entity  and  its  essences,  laws,  forais  and  sub-forms, 
nor  could  the  subject  have  any  true  conception  of  the 
relation  of  things  and  of  its  own  self-relation  to  the  ob- 


31 


ject.  Therefore  submanent  wisdom  predicates  the  power 
of  order  of  all  logical  relations  in  entity  and,  eo  ipso,  con- 
stitutes the  basis  of  the  law  of  the  logical  process  with 
its  categories;   relativity,  subjectivity  and  finality. 

3- 

The  effect-law  of  the  submanent  essence  of 
truth  is  the  law  of  submanent  simplicity  which, 
by  virtue  of  its  eternal  evidence,  constitutes 
the  form  of  the  veracity  of  definibility  and 
intelligibility. 

Submanent  simplicity  constitutes  the  essential  form- 
law  of  the  ontological  and  logical  evidence  and  the  funda- 
ment of  the  law  of  the  logical  effect  with  its  three  cate- 
gories;   definibility,  negativity  and  positivity. 

The  submanent  law  of  simplicity  effectuates  the  iden- 
tity of  the  objective  representance ;  thus  it  is  the 
antithesis  of  duplicity. 

Simplicity  predicates  the  actuality  of  truth  and  the 
definitely  formal  veracity  of  entity,  which  fact  makes 
the  three  absolute  determinatives,  submanence,  imma- 
nence and  extramanence,  and  their  logical  unfolding  of 
ontological  laws,  so  invincibly  clear.  By  virtue  of  sim- 
plicity the  subject  obtains  the  clear  cognition. 

The  effect  of  submanent  simplicity  is  essentially  posi- 
tive, therefore  it  effectuates  the  precision  of  logical  force 
and  the  veracity  of  the  submanently  determined  subject. 
The  reasoning  man  demands  simplicity  in  order  to  ob- 
tain the  evidence  essential  for  judgment.  The  passing 
of  philosophical  systems  and  religious  confessions  is  due 
to  the  lack  of  submanent  simplicity,  manifested  on  the 
one  hand  through  logical  weakness  and  terminological 
vagueness,    and,   on   the   other   hand,   through   change- 


32 


ableness  of  subjective  sentimentality.  Instability  of 
acts,  uncleamess  of  thoughts,  and  affectation  of  senti- 
ments all  have  their  seat  in  subjective  duplicity. 

The  Submanent  Essence  of  Eternal  Love 
(Reale  Essendi) 

Eternal  Love,  which  emanates  from  the  sacri- 
ficial might  of  the  Absolute  Potentia,  is  the  effect- 
essence  of  submanence  and,  as  such,  constitutes 
the  eternal  realization  of  the  "Highest  Good" 
in  entity. 

This  effect-essence  of  submanence  is  the  concrete  sacri- 
ficial form  of  entity  which  predicates  the  absolute  and 
eternal  gift  of  being,  with  its  eternal  endowment  of 
dignity,  truth  and  love.  Through  the  essence  of  love, 
dignity  and  truth  are  effectuated  and  realized. 

The  Laws  of  the  Submanent  Essence  of  Love 
are: 

1.  The  principal  law  of  the  submanent  essence 

of  love — (Lex  amoris  DEI). 

2.  The  process-law  of  the  submanent  essence  of 

love — (Lex  justitiae  supernaturalis). 

3.  The  effect-law  of  the  submanent  essence  of 

love — (Lex  pulchritudinis  supernaturalis) 

I. 

The  principal  law  of  the  submanent  essence  of 
love  is  the  law  of  the  love  of  GOD  which,  by 
virtue  of  its  absolute  principle  of  love,  eternally 
predicates  the  holy  sacrifice  as  the  absolute  form 
of  all  destinies  of  determination. 


.33 


Through  this  submanent  law  is  eternally  revealed  and 
realized  GOD'S  supreme  sacrificial  love,  by  virtue  of 
which  submanence,  immanence  and  extramanence,  with 
their  laws  and  forms,  are  eternally  existent  as  the  free 
gift  of  the  Absolute.  In  an  absolute  sense,  the  soul  has 
subjectively  nothing  of  its  own,  not  even  its  existence 
and  free  will,  for  these  are  the  principal  gifts  of  GOD'S 
sacrificial  might.  This  sacrificial  might  is  the  summum 
bonum  of  entity  and,  as  such,  the  eternally  living  essence 
and  example  for  all  subjective  capabilities  of  determina- 
tion. Hence  the  destiny  of  all  submanent  determinations 
is  sacrifice. 

As  GOD'S  eternally  sacrificial  love  is  the  prototype 
of  all  essential  actuality,  thus  the  love  of  GOD  is  the 
eternal  debt  of  the  eternally  receiving  subject.  This 
eternal  subjective  debt  constitutes  the  fundament  of  all 
the  duties  of  man. 

There  is  no  psychic  being  in  the  universe  which  does 
not  sensate  within  itself  a  spark  of  good.  This  fact 
constitutes  its  relative  worth  and  alone  justifies  its  exist- 
ence. The  greater  this  spirit  of  sacrifice,  the  stronger 
and  more  powerful  becomes  the  individual  life. 

The  source  of  all  confusion  and  offences  of  the  subject 
is  intrinsically  ingratitude  toward  GOD,  hence  the  un- 
grateful sentiments,  the  ungrateful  thoughts  and  the 
ungrateful  actions  in  the  course  of  life.  It  is  the  despotic 
self-love  of  the  subject,  the  will  to  take,  the  unwilling- 
ness to  give,  the  will  to  overshadow  others  with  the 
imagined  greatness  of  its  own  ego,  the  pondering  and 
endeavoring  of  ruthless  self-satisfaction,  hence  vain  and 
stupid  pride,  devouring  jealousy,  insatiable  greed  and 
the  passions  of  physical  indulgence,  which  oppose  the 
eternal  love  of  GOD. 


34 


2. 

The  process-law  of  the  submanent  essence  of 
love  is  the  law  of  submanent  justice  which,  by 
virttie  of  its  absolute  norm  of  the  distribution  of 
entitative  gifts,  eternal!}^  dominates  and  rules 
the  immanent  determinations  of  all  beings. 

Sacrifice,  as  the  principal  law  of  submanent  love,  is 
the  entitative  giver  of  submanent,  immanent  and  extra- 
manent  worth.  Justice,  as  the  process-law  of  subma- 
nent love,  is  the  distributor  and  guardian  of  all  en- 
titative gifts.  Therefore  the  law  of  submanent  justice  is 
the  absolute  regulative  of  entity,  and  the  highest  law  of 
order  which,  as  such,  permeates  the  whole  universe  with 
absolute  authority  and  irresistible  might.  No  being 
can  move  without  coming  in  contact  with  the  barriers  of 
justice,  hence  it  is  the  most  tangible  law  of  life.  Even 
logic  is  an  ideological  norm  of  justice. 

The  bounds  of  the  life  of  all  beings  are  the  submanent 
bounds  of  justice,  which  correspond  to  the  subjective 
determinations.  Submanent  spirits  dwell  in  super- 
human realms,  because  they  are  intensively  determined 
to  submanence.  Man  is  doomed  to  terrestrial  existence 
because  he  chooses  to  live  more  by  passions  than  by 
submanence,  and  it  is  only  through  the  discipline  of 
submanent  justice  that  he  is  guided  to  supernatural 
consciousness  and  to  submanent  determinations.  The 
animal,  which  determines  itself  to  such  terrible  passions 
that  it  barely  has  a  sensation  of  the  good,  is  compelled 
by  this  law  to  live  in  fear,  ignorance  and  struggle. 

Through  no  entitative  law  does  subjective  conscious- 
ness come  to  such  a  precise  recognition  of  submanence  as 
through  the  eternal  law  of  justice.  Nations  and  religious 
confessions,  constitutions  of  states,  secular  laws,  rights  of 
families  and  citizens,  common  transactions,  all  these  are 


35 


based  upon  the  submanent  law  of  justice  and  conform 
more  or  less  adequately  to  the  same. 

The  submanent  law  of  justice  is  the  rightful  distributor 
and  eternal  guardian  of  all  good  in  entity,  and  hence  it 
is  the  sole  basis  of  human  authority.  The  history  of 
mankind  presents  to  us  the  mighty  struggle  of  subma- 
nent justice  with  human  passions.  Tyranny  calls  forth 
justified  revolution.  The  oppression  of  conquered 
nations  generates  political  passions  and  causes  dis- 
integration of  the  state.  Intolerance  of  earnest  and 
justified  inquiry  causes  disruption  of  churches.  There 
is  no  power  which  operates  so  forcibly  as  submanent 
justice.  Any  relation  of  life  which  is  not  firmly  based 
upon  the  law  of  submanent  justice  will  be  weakened 
or  destroyed. 

The  truly  just  man  must  above  all  be  just  toward 
GOD,  for  only  thus  can  he  attain  strength  and  love  for 
submanent  laws.  He  must  render  GOD  the  eternal  debt 
of  the  highest  veneration  in  profoundest  humility,  and 
with  innermost  gratitude.  He  must  search  for  the 
virtues  in  man  and  when  found  honor  and  love  him 
according  to  the  measure  of  his  virtues.  He  must  be 
ruled  by  strict  righteousness  in  all  transactions  and 
exercise  due  kindness  to  man  and  animals. 

The^  pagan  idea  of  justice,  from  which  the  general 
trend  of  morals  and  ethics  to  this  day  cannot  free  itself, 
has  an  exclusively  subjectivistic  character.  It  has  no 
conception  of  justice  as  the  process  law  of  subma- 
nent love. 

3- 

The  effect-law  of  the  submanent  essence  of 

love  is  the  law  of  the  submanent  beautiful,  which, 
by  virtue  of  its  absolute  essence  of  beauty,  con- 
stitutes the  eternal  charm  of  submanence. 


36 


The  law  of  the  submanent  beautiful  effectuates  the 
solemnity  of  submanent  dignity,  the  radiance  of  sub- 
manent truth  and  the  grandeur  of  submanent  love,  and 
thus  constitutes  the  entitative  effect-law  of  submanent 
love,  which  eternally  evokes  submanent  veneration, 
submanent  peace  and  submanent  happiness  in  the  sub- 
manently  determined  soul. 

Internal  peace,  humble  dignity,  alert  conscience, 
power  of  submanent  contemplation,  undisturbed  feelings 
of  submanent  security  and  righteousness,  fortitude  in 
submanent  determinations,  veracity  and  simplicity  in 
all  expressions,  submanent  amiability  and  even  the 
smallest  amenities  of  daily  life,  are  the  predicates  of  the 
submanent  beautiful.  The  constancy  of  everlasting 
friendship,  the  sacrifice  of  life  and  means  for  the  subma- 
nent benefit  of  others,  heroic  philanthropy;  all  these 
express  the  beauty  of  submanent  love.  It  is  the  ravish- 
ing might  of  the  submanent  beautiful  which  gives  to 
prophets  and  apostles  of  humanity  the  power  for  sub- 
manent mission,  and  it  is  the  submanently  beautiful 
example  of  life  which  attracts  the  following  of  the 
worthier  souls. 

In  poetry,  music,  sculpture,  painting  and  architecture, 
no  forms  impress  as  deeply  and  lastingly  as  those  which 
express  submanent  thoughts,  submanent  sentiments  and 
submanent  deeds.  The  submanent  beautiful  is  jure  et 
lege  the  sole  object  of  the  highest  poetry  and  art. 

The  expression  of  the  submanent  beautiful  through 
extramanence  is  limitless  and  forms  the  object  of  the 
constant  admiration  even  of  those  who  profess  to  see 
nothing  beyond  extramanence.  The  reason  for  aesthet- 
ical  corruption  lies  in  the  ad  se  determination  for  mere 
sensuous  delight  in  natural  forms,  which  are  nothing 
more  than  physical  instruments  of  submanence,  however 
worthy  from  an  extramanent  standpoint. 

37 
235019 


IMMANENCE 

Immanence,  the  process-determinative  of  the 
Absolute  Potentia,  by  virtue  of  its  eternal  ad- 
herence to  submanence,  constitutes  the  entita- 
tive  substance  of  spirituality,  whose  aim  is  the 
eternal  afhrmation  of  submanence  as  its  entita- 
tive  proto-type. 

Submanence  is  the  proto-typical  fundament  and  the 
absolute  condition  of  spirituality,  and  hence  is  the  eternal 
aim  of  spiritual  beings.  It  follows  that  spiritual  beings 
have  three  fundamental  psychic  forces  which  absolutely 
correspond  with  the  three  submanent  essences.  These 
forces  are  the  will,  the  intellect  and  the  sentiment. 
The  will  is  absolutely  adequate  to  submanent  dignity, 
the  intellect  is  absolutely  adequate  to  submanent  truth, 
and  the  sentiment  is  absolutely  adequate  to  submanent 
love.  This  absolute  and  obvious  adequacy  of  spiritual 
forces  to  submanent  essences,  by  logical  and  actual  neces- 
sity, definitely  ordains  the  cooperation  with  and  the 
affirmation  of  submanence,  as  the  eternal  glory  of 
dignity,  the  eternal  might  of  truth  and  the  eternal 
beatitude  of  love. 

Affirmative  cooperation  predicates  conscious  spon- 
taneity. Conscious  spontaneity  predicates  individual 
identity,  however  conditioned.  Therefore  the  individual 
identity  is  the  substantial,  conscious  will  which,  as  such, 
constitutes  the  fundamental  form  of  the  subjective  ego. 

The  eternal  recipience  of  spiritual  life  is  entitatively 
affirmed  through  immanence,  the  immutable  determi- 
native of  the  Absolute  Potentia.  Immanence  is  the 
eternally  actual  origin  of  the  soul  and  the  concrete 
fundament  of  psychology. 


38 


Psycholog}'  is  the  science  of  the  soul  which, 
as  such,  is  a  substantial,  conscious  and  sensating 
force  of  spontaneity. 

The  soul  intrinsically  is  autonomous  will.  Its  ade- 
quacy to  submanence  is  obvious.  Submanent  dignity 
is  the  principal  essence  of  entity,  hence  the  will,  as  the 
capacity  for  the  affirmation  of  submanent  dignity,  is  the 
principal  corresponding,  substantial  factor  of  the  soul. 
Submanent  truth  is  the  process  essence  of  the  definition 
of  entity,  hence  the  processive  consciousness  of  the  will 
is  the  corresponding  process-factor  of  the  soul.  Sub- 
manent love  is  the  effect-essence  of  entity,  hence  the 
effective  sentiment  of  the  will  is  the  corresponding  effect- 
factor  of  the  soul. 

Will,  as  such,  predicates  uniform  spontaneity,  the 
actual  oneness  of  determination,  while  consciousness  and 
sensation  have  neither  spontaneity  nor  uniformity.  As 
fire  is  the  center  of  light  and  heat,  thus  the  will  is  the 
center  of  intellect  and  feeling.  The  will  is  not  deter- 
mined by  the  innumerable  variety  of  sensations  and  per- 
ceptions. It  determines  itself  by  means  of  consciousness 
and  sentiment,  i.e.,  within  the  sensations  and  perceptions 
of  entitative  representance.  The  will  is  therefore  the 
central  force  of  the  individual  ego,  whereas  consciousness 
and  sentiment  arc  the  inseparable  organs  of  the  will. 

The  Soul  Has  Three  Fundamental  Forces: 

I .  The  principal  force  of  the  soul — (Voluntas  in 
se  vel  motor  spontaneous  sibi  conscious  et 
sensibilis). 


39 


2.  The    process-force    of    the    soul — (Voluntas 

propter    se    vel     niotus    cognoscens    et 
sentiens). 

3.  The  effect -force  of  the  soul — (Voluntas  ex  se 

vel  inotivtmi  ideale  et  sentimentale) . 

The  Principal  Force  of  the  Soul 

The  principal  force  of  the  soul  is  the  self- 
conscious  and  self-sensating,  spontaneous  motor 
which,  as  such,  constitutes  the  fundamental 
essence  of  the  psychic  ego. 

The  spontaneous  motor,  however  limited,  is  logically 
and  de  facto  the  psychic  essence  of  the  subjective  ego. 
Any  assertion  to  the  contrary  would  of  necessity  predi- 
cate not  only  the  worthlessness  but  also  the  impossibility 
of  psychic  existence.  The  essential  and  final  predicate 
of  each  act  and  fact  is  worthiness  and  value.  Life,  with 
all  of  its  subjective  activities,  everywhere  expresses  this 
worthiness,  which,  as  such,  can  only  be  expressed  by  the 
spontaneous  motor,  the  center  of  the  soul.  Owing  to 
the  lack  of  a  submanent  basis  in  the  study  of  psychology, 
many  idealistic  errors  in  the  definition  of  the  will  have 
been  committed.  "Modus  cogitationis,"  "practical 
reason,"  "free  intelHgence,"  "effect  of  sentiments"  and 
"unconscious  force,"  are  obviously  no  definitions  of  the 
will  as  such. 

The  essential  limitation  of  the  spontaneous  motor  is 
submanence  which  is  its  entitative  fundament  and  aim. 
All  other  existential  limitations  are  conditional  and  relate 
to  the  state  of  more  or  less  submanent  determinations  of 
the  will. 


40 


The  Principal  Force  of  the  Soul  (Psychic 
Motor)  Has  Three  Forms: 

1.  The  principal  fonn  of  the  psychic  motor — 

(Spontaneitas  per  se). 

2.  The    process-form    of    the    psychic    motor — 

(Spontaneitas  sibi  consciens). 

3.  The  effect-form  of  the  psychic  motor — (Spon- 

taneitas sibi  sentiens). 

I. 

The  principal  form  of  the  psychic  motor  is 
the  living  focus  of  spontaneity  which,  as  such, 
predicates  the  determining  force  form,  per  se. 

The  determining  force  form  per  se  is  the  source  and 
the  center  of  subjective  autonomy;  the  source,  because 
every  determination  has  its  beginning  in  this  spontaneous 
force  form;  the  center,  because  all  other  psychic  forms 
and  activities  relate  to  it  as  to  their  determining  basis. 
Therefore  the  subjective  motor,  in  this  form,  is  the  will 
in  se  and,  eo  ipso,  is  the  relative  causator  of  all  processes 
and  effects  of  subjective  determinations,  and  hence  the 
relatively  actual  factor  of  its  entitative  state. 

2. 

The  process-form  of  the  psychic  motor  is  self- 
consciousness  which,  as  such,  predicates  the 
visual  self-seizing  of  the  individual  identity  of 
the  will  in  se. 

Self-consciousness  is  essentially  the  prime  conscious- 
ness of  the  will  in  se,  without  which  neither  identity  nor 
responsibility  of  determination  is  possible.  Consequently 
self-consciousness  is  the  process-form  of  the  subjective 


41 


motor,  eo  ipso  predicating  the  subjective  intellect  as  the 
inherent  organ  of  the  will.  The  "cogito  ergo  sum" 
affirms  subjective  existence  by  inductive  process,  but 
it  does  not  classify  logically  the  entitative  order  of  the 
soul.  Affirmation  is  entitatively  the  intrinsic  motive  of 
spirituality,  whereas  cognition  is  only  a  condition  of  af- 
firmation, and,  as  such,  a  pure  process  of  determination. 
Sum  ergo  cogito  is  therefore  a  more  correct  definition  of 
spiritual  existences. 

3- 

The  effect-form  of  the  psychic  motor  is  self- 
affirmation,  predicating  itself  through  habitual 
determination,  which  contains  the  innermost  pre- 
disposition, the  instinct  and  self -sentiment  of 
the  will  in  se. 

Through  this  self-sentiment  the  will  determines  its 
most  intrinsic  conation  which  is  the  free  choice  (velle  et 
nolle)  of  the  intensity  and  extensity  of  its  love  and  hate. 

The  soul,  in  the  effect-form  of  the  motor,  is  the  in- 
trinsic content  of  antecedent  and  present  determinations. 
This  complex  of  determinations  constitutes  the  subma- 
nent  (a  se)  disposition,  and  the  anti-submanent  (ad  se) 
disposition  of  the  will.  Hence  all  habitual  virtues  in 
their  various  degrees  and  all  habitual  passions  in  their 
divers  intensities,  including  natural  instincts,  have  their 
origin  and  seat  within  self-sentiment.  Self-sentiment  is 
the  effectuating  activity  of  the  will  in  se,  the  secret  place 
of  all  hidden  dispositions,  the  norm  of  all  motives  and 
the  indelible  record  of  the  intrinsic  worthiness  or  de- 
pravity of  the  soul.  Self-sentiment  constitutes  that 
which  the  motor  determines  to  be. 

Thus  the  relative  self-conscious  and  self-sensating 
motor  of  spontaneity  constitutes  the  subjective  ego  and 


42 


exists  as  such  in  entity  in  order  to  determine  its  spiritual 
force  for  the  affirmation  of  submanence. 

The  Process-Force  of  the  Soul 

The  process-force  of  the  soul  is  the  spontane- 
ously conscious  and  sensating  movement  which, 
as  such,  constitutes  the  sensating  and  visual 
contact  of  the  will  in  se  with  objectivity. 

The  process-force  of  the  spontaneous  movement  (the 
will  propter  se)  into  objectivity  constitutes  the  subjective 
process  of  the  soul  in  entity  and,  eo  ipso,  the  entitative 
history  of  the  soul.  The  logical  law  of  process  predicates 
this  movement  and  actual  life  affirms  it.  The  entitative 
representance  of  objectivity  is  the  objective  movement, 
and  the  sensating  and  visual  contact  of  the  will  with 
objectivity  is  the  subjective  movement.  Both  are  pro- 
cess-forces which  are  eternally  in  inseparable  contact. 
"Bridging"  of  these  forces  is  not  necessary. 

Surrounded  by  the  object,  the  subject,  with  its  in- 
herent organ  of  intellect,  receives  the  object-represent- 
ance  according  to  the  conation  of  its  intrinsic  predis- 
position. Hence  the  approving,  reproving  or  modifying 
of  the  object-representance  in  subjective  consciousness. 
The  self-sentiment  of  the  will  in  se,  according  to  the  de- 
gree of  its  submanent  simplicity,  is  the  factor  of  logical 
or  illogical  effects  of  cognition. 

The  subject  is  entitatively  a  continuous  receiver  of 
objectivity.  Therefore  intellect  is  the  receiver  of  ob- 
ject-representance. Intellect  pertains  to  single  and  com- 
pound perceptions,  reason  pertains  to  concepts  and  is 
therefore  the  mental  labor  of  the  will,  and  consciousness 
pertains  to  the  intellectual  and  rational  complex,  the 
keeper  of  which  is  memory.     The  will  in  se  is  the  norm 


43 


of  all  consciousness.  It  is  the  affirming  self-sentiment, 
which  is  the  subjective  maker  of  the  internal  ego,  both 
mentally  and  sentimentally.  Object-representance  is 
eternally  identical  relatively  to  subjective  cognition,  but 
subjective  cognition  varies  according  to  the  passivity, 
activity  or  intensity  of  the  logical  or  illogical  conation  of 
the  will. 

The  endeavor  of  the  will  to  represent  more  or  less 
logical  ideas  by  more  or  less  adequate  extramanent  forms 
is  phantasy.  Intellect  furnishes  the  will  with  the  riches 
or  poverty  of  its  more  or  less  ordered  knowledge,  while 
the  will,  through  reason,  applies  the  elevating,  common 
or  debasing  motives  in  order  to  obtain  the  determined 
submanent  or  non-submanent  image. 

The  assertion  that  the  universe  is  a  product  of  "  Divine 
phantasy"  is  obviously  too  anthropomorphic  to  be 
seriously  considered. 

The  Process-Force  of  the  Soul  (Psychic  Move- 
ment) Has  Three  Psychic  Forms: 

1.  The   principal   form   of   the   psychic   move- 

ment— {Perceptio  vel  cognitio  sine  rela- 
tione ad  alteram). 

2 .  The  process-form  of  the  psychic  movement — 

(Conceptio  vel  cognitio  cum  relatione  ad 
alterum) . 

3.  The  effect-form  of  the  psychic  movement — 

{Coniplexus  idearum  vel   conscientia    in- 
tellectualis) . 

I. 

The  principal  form  of  the  psychic  movement 
of  the  will  is  subjective  perception  of  the  object. 


44 


Perception,  as  such,  is  cognition  of  the  object  without 
any  relation  to  another  object,  and  is  therefore  the  first 
and  simplest  mode  of  cognition. 

In  each  fact  of  cognition  two  factors  are  present, 
first  the  ever  vibrating  force  of  object-representance, 
second,  the  vibrating  force  of  intellectual  and  sentimental 
recipiency  of  the  will.  The  object,  whether  submanent, 
immanent  or  extramanent.  represents  itself  uniformly  by 
entitative  laws  of  truth,  while  perception,  which  is  in- 
tellectual and  sentimental  reception  of  objective  repre- 
sentance,  depends,  even  in  the  first  mode  of  cognition, 
largely  on  the  conation  of  the  self-sentiment  of  the  will 
and  consequently  is  not  always  uniform.  This  explains 
why  sensations,  which  are  the  antennae  of  the  soul,  play 
such  a  subjectivistic  role  in  the  act  of  perception  and  thus 
furnish  material  for  such  diversified  and  antithetical 
conceptions  of  the  same  object.  Each  perception  is 
not  only  an  intellectual  but  also  a  sentimental  fact. 

Submanent,  immanent  and  extramanent  perceptions 
are  the  first  facts  in  consciousness,  and  therefore  per- 
ception, as  such,  is  the  principal  psychic  form  of  the 
movement-force  of  the  soul. 

The  term  "apperception"  relates  more  to  conception 
and  "  preperception  "  to  sensation. 

2. 

The  process-form  of  the  psychic  movement  of 
the  will  is  subjective  conception  of  the    object. 

Conception,  as  such,  is  the  cognition  of  the  object  in 
its  relation  to  another  object  and  is  therefore  an  empiric 
product  of  cogitation  or  reason  which  is  labor  of  the  will. 
The  idealistic  error  in  the  definition  of  reason  consists 
mainly  in  not  discriminating  between  the  principal  force 
and  the  process-force  of  the  soul.  Reason  has  no  power 
of    determination.     It   is    the    will    which    reasons    and 


45 


frequently  determines  itself  not  only  against  the  reason 
of  others  but  also  against  the  dictates  of  its  own  reason. 

Conception  is  a  complex  mode  of  obtaining  knowledge 
of  object-representance  and  is  formed  from  the  ab 
exteriori  perceptions,  according  to  the  ab  interiori 
motives  of  the  conation  of  the  will  in  se.  The  acquisi- 
tion of  conceptions,  like  the  acquisition  of  perceptions, 
is  dependent  on  the  ab  interiori,  which  is  the  subjective  a 
priori  of  the  effect  form  of  the  determining  motor  (inner 
predisposition,  self-sentiment). 

Concepts,  as  well  as  perceptions,  are  purely  spiritual 
actions  and  constitute  the  content  of  subjective  ex- 
perience in  consciousness.  Innate  ideas  are  impossible, 
for  they  would  exclude  not  only  the  possibility  of  error, 
but  would  also  limit  the  freedom  of  the  acquisition  of 
truth,  thus  reducing  the  soul  to  a  mere  idealistic  mecha- 
nism. Truth  must  be  sought,  therefore  every  concept 
is  an  empiric  labor  of  the  soul. 

Concepts  of  submanence  are  formed  from  perceptions 
of  submanent  object-representance.  Submanence  in  its 
essential  form  predicates  the  absolute  laws  of  all  final 
determinations,  definitions  and  expressions  throughout 
the  history  of  all  and  each  being.  These  absolute  laws 
of  submanence  predicate  ipso  facto  the  one  transcendent, 
almighty  Absolute  whom  all  logical  and  righteous  spirits 
adore  and  love.  The  total  complex  of  entitative  laws 
follows  with  overwhelming  logical  force  from  this  absolute 
source,  whose  might  is  incessantly  absorbing  the  most 
powerful  minds  of  humanity  in  all  fields  of  knowledge. 
Conscience  is  the  ever  living  witness  of  the  supreme 
power  of  submanent  laws  and  determinations,  and  the 
sole  channel  of  human  righteousness  and  honor. 

Concepts  of  immanence  are  formed  from  perceptions 
of  spiritual  object-representance.  Spirituality  in  its 
concrete  form  predicates  individual,  uniform,  conscious 

46 


and  sentimental  spontaneity.  Its  force  is  subjective 
and  autonomous  determination,  absolutely  conditioned 
by  submanence  and  relatively  conditioned  by  its  own 
forces  and  b}^  extramanence.  Its  immanent  essence  is 
autonomous  determination  to  submanence  which,  as  the 
supreme  law  of  all  determinations  in  entity,  imparts 
entitative  dignity  and  power  to  the  subject. 

Concepts  of  extramanence  are  formed  from  perceptions 
of  natural  object-representance.  Nature  in  its  intrinsic 
form  manifests  a  total  absence  of  subjective  spontaneity, 
consciousness  and  sentiment  and  a  blind  and  passive 
dependency  from  autonomous  activity.  The  very  laws, 
forces  and  effects  of  nature  predicate  purely  external 
instrumentality  which  is  at  the  disposition  of  subma- 
nent  and  immanent  laws  and  determinations.  The 
phenomenalistic  essence  of  nature  constitutes  the  content 
of  the  plastic  expression  of  entity,  wherein  lies  its  utility 
and  worth. 

3- 

The  effect-fonii  of  the  psychic  movement  of 

the  will  is  the  complex  of  subjective  ideas. 

The  total  aggregate  of  subjective  concepts,  with  their 
positive  and  negative  content,  constitutes  the  effect-form 
of  the  psychic  movement-force  which  is  consciousness. 
As  the  effect-form  of  motor-force  (intrinsic  conation)  is 
the  cause  of  the  movement-force,  thus  the  effect-form 
of  the  movement-force  (complex  of  ideas)  is  the  aim  of 
the  will  propter  se.  The  complex  of  ideas  is  an  empiric- 
ally mental  acquisition  of  the  will  according  to  the  a  se 
or  the  ad  se  conation,  and  according  to  the  passivity, 
activity  or  intensity  of  entitative  knowledge.  Hence  it 
follows  that  not  only  the  subjective  logical  power  or 
weakness,  but  also  the  total  sphere  of  subjective  knowl- 
edge, is  the  conceptual  result  of  the  intrinsic  conation  of 


47 


the  will  in  se,  and  eo  ipso,  the  total  organ  of  subjective 
consciousness  for  all  ex  se  motives. 

Thus  the  theist,  whose  will  is  determined  to  affirm 
truth,  as  such,  and  to  affirm  himself  in  truth,  seeks  to 
acquire  submanent  consciousness  throughout  all  per- 
ceptions and  concepts,  be  they  of  submanent,  imma- 
nent or  extramanent  origin.  He  seeks  for  the  absolute 
subsistence  of  all  being  and  its  submanent,  entitative 
laws,  predicated  through  the  absolute  and  eternal  power 
of  identity,  causality  and  finality,  in  order  to  obtain 
the  fundament,  the  norm  and  the  actuality  for  subjective 
elevation  to  submanent  dignity,  truth  and  love,  which 
alone  constitute  the  worthiness  of  life. 

Pantheism,  scepticism  and  materialism  have  no  such 
profound  and  earnest  motives  for  truth.  Their  subjec- 
tivistic  limitations  do  not  permit  profound  understand- 
ing and  strictly  logical  coherency.  The  phantastic 
deification  of  self  and  even  of  human  passions,  a  blind 
faith  in  material  substance,  or  an  indifferent  "  I  do  not 
know"  are  the  results  of  these  theories. 

The  Effect-Force  of  the  Soul 

The  effect -force  of  the  soul  is  the  will  ex  se 
which,  as  such,  predicates  the  motive  of  the  w411 
in  se  as  the  final  form  of  subjective  determi- 
nations. 

Motive  is  the  force  of  subjective  volition  which  con- 
stitutes the  definitely  determined  act  of  the  will  rela- 
tively to  its  aim  throughout  all  degrees  of  subjective 
passivity,  activity  and  intensity. 

The  intrinsic  disposition  of  the  will  in  se  is  the  source 
and  cause  of  all  ex  se  determinations  or  motives.  The 
entrance  of  the  will  in  se  through  the  movement  (will 

48 


propter  se)  into  the  ex  se  affirmation  of  entity  is  the 
effect-force  of  the  soul. 

No  act,  however  insignificant  it  may  appear,  is  possible 
without  the  more  or  less  conscious,  dispositional  or  in- 
stinctive volition  of  the  subject,  therefore  volition  is  the 
final  form  of  the  subjective  affirmation  of  entity  and  of 
the  subjective  self-affirmation  within  entity.  It  follows 
that  volition  is  the  self-definition  and  the  entitative  self- 
realization  of  the  subjective  ego  according  to  the  supreme 
laws  of  submanence. 

The  Effect-Force  of  the  Soul  (Psychic  Volition 
or  Motive)  Has  Three  Psychic  Foitqs: 

I.  The  principal  form  of  the  psychic  motive — 
(Motivum  passivum). 


2.  The   process-form   of  the  psychic   motive — 

(Motivum  activum). 

3.  The    effect -form    of    the    psychic    motive — 

(Motivum  intensivum). 

I. 

The  principal  form  of  the  psychic  motive  is 
passive  volition  which  predicates  the  subjective 
intentionality  of  a  definite  determination  of  the 
will  ex  se. 

This  form  represents  the  intentional  state  of  the  will, 
and,  as  such,  is  the  initial  form  of  volition.  Here  the 
subject  faces  objective  facts  with  general  acquiescence, 
but  without  any  distinct  interest  in  their  submanent, 
immanent  and  extramanent  worth.  The  subject  has  not 
made  a  choice  of  determined  efforts  but  lives  determined 
in  a  passivity  of  motives.  In  this  state  it  possesses  only 
intentions,  whether  relatively  good,  harmless  or  harmful. 


49 


All  weak  souls  claim  to  have  good  intentions  which  how- 
ever they  are  usually  unable  to  translate  into  action. 
They  have  the  sensation  of  the  good,  they  would  like 
to  possess  the  good,  but  they  are  too  passive  to  realize 
it  in  themselves.  This  pusillanimity  and  weakness  is  the 
result  of  the  lack  of  predisposition  to  submanence.  The 
average  soul  is  in  this  state  and  needs  submanent  teach- 
ing, guidance  and  encouragement.  Neither  the  state  of 
conscience  nor  the  state  of  consciousness  of  the  passive 
motive  is  sufficiently  strong  to  elevate  the  soul  to  sub- 
manent activity. 

Thus  the  subject  lives  in  a  vast  complex  of  intentions 
which  constitute  the  initiatory  form  of  the  will  ex  se. 
This  status  is  mainly  noticeable  in  sub-human  states  of 
existence,  also  in  children  and  submanently  uneducated 
people,  and  is  marked  by  a  preponderance  of  volition 
toward  extramanent  objects. 

Axiologically  this  state  defines  itself  in  the  ad  se 
position  of  motives,  which  express  themselves  through 
the  lack  of  interest  in  submanent  duties  and  through 
preference  for  fatalism  or  blind  faith. 

The  character  of  the  soul  in  this  fonn  of  volition  is 
indistinct  for,  owing  to  its  passivity,  it  is  unable  to 
express  any  precise  feature  of  its  determination. 

2. 

The  process-form  of  the  psychic  motive  is 
active  volition  which  predicates  some  definite 
determination  of  the  will  ex  se. 

In  this  form  the  will  ex  se  rises  to  active  volition 
according  to  the  a  se  or  ad  se  self-sentiment  of  the  will  in 
se.  If  the  intrinsic  predisposition  of  the  subject  is 
directed  toward  submanence,  its  motives  become  sub- 
manently active  by  partly  eliminating  some  passions  and 


50 


by  acquiring  those  initiatory  virtues  for  which  the  soul 
possesses  the  most  immediate  desire  and  need.  Passive 
motives  are  never  able  to  attain  virtue,  while  subma- 
nently  active  motives  are  able  to  do  so  in  some  measure, 
though  not  in  an  eminent  degree.  The  submanent 
manifestations  of  this  form  of  motive  are  general  obedi- 
ence to  submianent  laws,  some  degree  of  submanent 
courage,  general  veracity  in  statements  and  opinions, 
noticeable  righteousness  in  all  transactions,  admiration 
and  some  actual  affirmation  of  the  submanent  good, 
and  a  measure  of  sincerity,  trustfulness,  kindness  and 
helpfulness  to  the  needy,  be  it  submanent,  spiritual  or 
material. 

If  the  intrinsic  predisposition  of  the  subject  is  non- 
submanent,  its  motives  are  more  or  less  actively  directed 
ad  se,  as  the  final  aim  of  all  its  actions.  Ephemeral 
ambitions,  be  they  intellectual,  social  or  material,  with 
their  envy  of  the  superior,  jealousy  of  the  equal  and 
contempt  for  the  inferior,  lack  of  interest  in  submanent 
truth  and  consequent  lack  of  veracity  and  righteousness, 
a  large  measure  of  submanent  ignorance  and  non-sub- 
manent  arrogance,  and  finally  a  noticeable  amount  of 
greed,  avarice  and  sensuality,  are  the  expressions  of  the 
active  non-submanent  motive. 

Each  subjective  conation,  whether  submanent  or  non- 
submanent,  defines  itself  in  this  process-form  of  the 
psychic  motive  and  ipso  facto  represents  the  actual 
worthiness  or  lack  of  worthiness  of  the  soul.  The 
character  of  the  soul,  in  this  form  of  volition,  owing  to 
its  activity,  expresses  more  precise  features  of  determina- 
tion in  either  the  submanent  or  non-submanent  tendency. 

3- 

The  effect -form  of  the  psychic  motive  is  in- 
tensive volition  which  predicates  an  ardent  de- 
termination of  the  will  ex  se. 

51 


In  this  form  the  will  ex  se  reaches  the  height  of  its  most 
strenuous  activity.  All  its  immanent  forces  are  vibrat- 
ing with  intensive  volition  toward  the  determined 
absolutely  a  se  aim  or  toward  the  relatively  subjecti- 
vistic  ad  se  aim. 

If  the  subjective  tendency  is  submanent,  this  in- 
tensive volition  rises  to  an  eminence  of  various  virtues 
which  are  rare  in  the  history  of  humanity.  In  super- 
human realms  the  submanently  intensive  volition  attains 
such  a  vast  complex  of  virtues  that  its  determining, 
intellectual  and  sentimental  might  transcends  the  power 
of  human  representation. 

In  our  own  entitative  state,  intensive  submanent 
volition  is  expressed  in  sacrificial  acts  of  ardent  devotion 
to  the  supreme  submanent  law  of  GOD.  The  general 
expressions  of  this  state  are  intensive  mental  efforts 
toward  submanent  truth,  intensive  devotion  to  the  sub- 
manent teaching  of  humanity,  intensive  charity,  and 
finally  intensive  defense  of  justice  and  righteousness 
against  anti-submanent  aggressions.  In  this  effect- 
form  of  submanent  volition  the  everlasting  crown  of 
submanent  glory  is  within  reach  of  every  soul,  with  its 
reward  of  higher  submanent  conditions  and  surroundings 
after  the  term  of  this  earthly  life. 

If  the  subjective  tendency  is  anti-submanent,  this 
intensive  volition  effectuates  intensive  ad  se  determina- 
tions through  the  consummated  devotion  to  the  self- 
centered  subjectivistic  ego.  The  general  expressions  of 
this  state  are  insatiable  desire  for  self-glorification,  hate 
of  religion,  relentless  endeavor  for  preference  over  others, 
burning  jealousy,  ostentatious  vanity,  intensive  in- 
tellectual assumption,  paganish  aestheticism,  and  the 
lowest  passions  of  animal  cruelty,  greed  and  lust.  In 
this  vortex  of  passions  all  crimes  are  possible.  Such 
obdurate  disregard  of  submanent  laws  is  followed  by  the 


52 


inevitable  submanent  sentence  to  the  sub-human 
descent. 

Evil  has  its  basis  in  this  more  or  less  intensively  anti- 
submanent  tendency  of  the  subject,  therefore  is  evil  a 
subjective  predicate  and  not  a  form  of  entity. 

Motives  are  the  factors  of  the  history  of  individuals, 
families,  nations,  and  of  all  humanity.  Security  of 
government,  stability  of  nations,  and  perpetual  honor 
in  history  depend  on  the  elevation  of  the  submanent 
motives.  The  lack  of  such  motives  causes  debasement 
of  character,  followed  by  political,  social  and  individual 
limitations. 

The  doubt  of  the  immortality  of  the  soul  has  its  logical 
origin  in  the  Platonic  definition  that  the  soul  is  mind, 
endowed  with  a  capacity  of  detennination,  hence  the 
assertion  of  Plato  that  "knowledge  is  reminiscence." 
This  idealistic  standpoint  has  held  an  axiomatic  position 
throughout  the  entire  history  of  philosophy  and  is 
directly  responsible  for  this  doubt.  If  mind  is  the  essence 
of  the  subjective  ego,  the  subject  must  necessarily  have 
the  reminiscence  of  pre-existence  as  the  sole  proof  of  the 
same.  The  fact  that  the  subject  has  no  such  reminis- 
cence postulates  the  dilemma  either  that  the  soul  is 
mortal  or  that  mind  is  not  the  essence  of  the  subject. 

The  soul  is  immortal.  The  essence  of  the  subjective 
ego  is  not  mind  (with  a  capacit}^  of  determining)  but  will 
(with  a  capacity  of  thinking),  which  fact  has  been  con- 
clusively demonstrated  in  the  foregoing  synthesis  of  im- 
manence. This  demonstration  radically  changes  the 
logical  status  of  the  belief  in  immortality  and  definitely 
excludes  any  possibility  of  a  justified  doubt.  The  motor 
(the  will  in  se),  is  the  essence  of  the  subjective  ego, 
which  constitutes  the  intrinsic  content  of  the  soul  as 
such,  with  its  pyschic  and  axiological  self-consciousness 
and  self-sentiment.     Hence  it  follows  that  the  process 

53 


force  of  the  soul  is  simply  its  historical  condition  in 
entity.  Within  this  existential  condition  the  soul  rises 
or  falls,  which  fact  constitutes  the  historical  predicate 
of  the  self-sentiment  of  the  subjective  ego.  The  various 
instincts  and  predispositions  of  the  soul  at  the  beginning 
of  terrestrial  life  are  the  obvious  expressions  of  past 
existence.  Any  other  explanation  of  these  psychic  ex- 
pressions is  logically  impossible. 

Self-sentiment,  as  the  essential  content  of  subjective 
determinations,  is,  eo  ipso,  the  essential  history  of  the 
soul.  A  historical  reminiscence  of  one  or  several  past 
lives  has  no  logical  justification  and  a  total  historical 
reminiscence,  the  beginning  of  which  is  beyond  human 
conception,  is  ipso  facto,  beyond  all  capacities  of  human 
intelligence.  The  destiny  of  the  subject  is  to  make  sub- 
manent  history,  and  not,  in  the  debased  condition  of 
the  human  soul,  to  know  antecedent  conditions,  which 
knowledge,  for  submanent  reasons,  would  fill  the  soul 
with  inexpressible  grief. 

The  doctrine  of  the  origin  of  souls  in  time  has  neither 
a  logical  nor  an  ontological  ground.  Its  efl:ect  is  to  re- 
duce the  soul  to  the  condition  of  a  mere  extramanent 
accident,  thus  excluding  all  logical  possibility  of  im- 
mortality. Nothing  entitative  either  begins  or  ends  in 
time.  Time  is  no  condition  of  the  existence  of  the  es- 
sence of  the  soul  but  merely  an  extramanent  condition 
of  its  determination.      (See  Extramanence.) 

The  general  subject  of  eschatology  belongs  to  the 
exposition  of  Theism. 

The  idealistic  error  in  the  definition  of  the  soul  is 
responsible  for  more  than  the  doubt  of  immortality. 
It  is  also  responsible  for  the  logical  weakness  of  all 
ethical  systems,  past  and  present.  If  mind  is  the  essence 
of  the  soul  it  must  of  necessity  constitute  the  seat  of 
moral  responsibility,  in  which  case  the  moral  responsi- 


54 


bility  of  the  subject  is  neither  final  nor  positive,  but 
totally  dependent  from  the  uncertain  state  of  individual 
intelligence. 

The  instinctive  intuition  of  submanence  and  the  in- 
herent consciousness  of  moral  responsibility  have  always 
imparted  some  vitality  to  ethics,  but  this  vitality  finds 
a  weak  support  in  the  idealistic  standpoint.  For  this 
reason  the  best  intentions  and  the  worthiest  constructive 
efforts  in  this  field  have  resulted  in  more  or  less  formal- 
istic  systems  which  have  been  unable  to  cope  success- 
fully with  hedonism,  eudaemonism,  utilitarianism,  pan- 
theistic determinism  and  other  ad  se  tendencies  of  the 
human  spirit. 

Idealism,  being  subjectivistic  in  its  essence  and  there- 
fore not  able  to  define  logically  the  real  basis  of  ethics, 
is,  despite  every  effort  to  the  contrary,  inherently  sub- 
versive of  submanent  authority.  Without  submanence 
as  the  absolute  basis  of  authority,  and  the  free  will  as 
the  sole  seat  of  responsibility,  every  formalistic  theory 
of  ethics  must  necessarily  be  insufficient  in  its  national, 
social  and  individual  results. 


55 


EXTFiAMANENCE 

Extramanence,  the  effect-determinative  of  the 
Absolute  Potentia,  by  virtue  of  its  infinite  might 
of  manifestation,  is  the  entitative  substance  of 
nature,  which  constitutes  the  external  organ  and 
expression  of  the  eternal  operations  of  subma- 
nence  throughout  the  total  entity. 

Natural  substance,  as  the  instrumental  essence  of 
natural  phenomenon,  possesses  neither  spontaneity  nor 
intelligence.  It  is  eternally  determined  as  the  entita- 
tively  phenomenalistic  instrument. 

By  means  of  this  cosmo-plastic  substance  the  Absolute 
Potentia  realizes  the  entitative  forms  and  forces  of 
nature,  therefore  extramanence  is  absolutely  dependent 
from  submanence  and  relatively  dependent  from  imma- 
nence, and  is  the  entitative  symbol  of  the  all-dominating 
submanent  might,  which,  through  the  eternal  forces, 
wonderful  harmonies  and  splendors  of  nature,  fills  the 
subject  with  veneration.  This  explains  the  cult  of  na- 
ture, which,  although  not  atheistic  in  itself,  proves  the 
insufficient  submanent  elevation  of  the  lower  man. 

Extramanence  is  axiologically  subordinated  to  im- 
manence, because  it  is  only  an  automatic  substance  of 
phenomenon  whereas  immanence  is  an  autonomous  force 
of  conscious  affirmation  of  submanence. 

As  a  purely  instrumental  essence  of  phenomenon, 
extramanence  applies  to  spiritual  beings,  who  receive 
through  this  instrument  the  forms  and  conditions  of 
nature  which  are  adequate  to  the  state  of  their  subma- 

56 


nent  determinations.  Birth  and  death  constitute  the 
extramanent  passages  to  the  adequate  submanent  or 
non-submanent  entitative  conditions  of  the  soul. 

The  duahsm  of  spirituahty  and  nature  empirically 
affirms  itself  in  all  phases  of  life,  hence  the  human  in- 
stinct for  truth  rightfully  opposes  every  idealistic  or 
materialistic  monification  of  these  two  entitative  sub- 
stances. 

Extramanence  Has  Three  Fundamental  Forms: 

1.  The  principal  form  of  nature — (Principium 

naturae  vel  substantia  naturalis). 

2.  The     process-form     of     nature — (Processus 

f undamentalis  naturae) . 

3.  The  effect-form  of  nature — (Effectus  phae- 

nomenalis  naturae). 

The  Principal  Form  of  Nature 

The  principal  form  of  nature  is  the  natural  substance 
which,  as  such,  constitutes  the  content  of  all  natural 
forces  and  natural  laws.  Its  entitative  determinative 
is  to  conform  with  submanence,  which  conformity  con- 
stitutes its  eternal  worthiness.  Therefore  its  intensity 
and  extensity  of  instrumental  and  illustrative  forces  and 
subordinated  forms  constitutes  the  outward  expression 
of  the  infinity  of  submanent  and  non-submanent  determi- 
nations in  entity.  From  the  sublimest  super-terrestrial 
being  to  our  passion  ridden  world  of  humanity  and 
through  all  grades  of  animal  life,  natural  substance  is 
the  wonderfully  just  illustrator,  the  rigidly  instrumental 
limitator  and  the  formal  extramanent  predicator  of  all 
conditions  and  states  of  subjective  determinations.  It 
is  for  this  reason  that  nature  is  universally  judged  axio- 
logically,  which  means  from  a  submanent  standpoint. 


57 


The  Principal    Form    of    Nature    Has   Three 
Fundamental  Forces: 

1.  The  essence  of  phenomenon — (Energia  per  se 

vel  vis  jonnanda). 

2.  The   adherence   of  phenomenon — (Processus 

energiae  vel  vis  applicanda). 

3.  The  predicate  of  phenomenon — (Effectus  en- 

ergiae vel  vis  formata). 

I. 

The  essence  of  phenomenon  is  the  principal 
automatic  energy  of  nature  which,  as  such,  con- 
stitutes the  forming  force  of  all  natural  laws. 
This  energy,  per  se,  is  the  formal  principle  of  the 
physical  world  and  the  automatic  power  which 
moves  the  whole  extramanent  mechanism  of 
natural  laws. 

The  all- dominating  submanence  effectuates  by  means 
of  this  eternally  automatic  energy  the  harmonious  order 
of  the  universe.  Therefore  the  essence  of  phenomenon 
is  the  absolutely  extramanent  organ  of  submanent 
determination,  and  hence  it  is  the  proto-typical,  auto- 
matic and  eternally  vibrating  energy  (forming  force) 
which  entitatively  follows  the  slightest  motions  of 
submanence. 

Without  the  entitatively  essential  vis  formanda  no 
applicable  law  of  forces  and  no  physical  energy  whatever 
is  possible  either  logically  or  actually. 

2. 

The  adherence  of  phenomenon  is  the  auto- 
matic process-energy  which,  as  such,  constitutes 
the  applicative  norm  of  the  energy  per  se. 

58 


The  force  of  the  adherence  of  phenomenon  is  the  basis 
of  the  fundamental  process  of  nature,  which  receives 
through  submanence  its  entitative  worthiness  in  all  its 
normative  intensities  and  extensities  of  extramanent 
application.  Therefore  quantity,  time  and  space  apply- 
primarily  to  submanent  worth. 

Through  this  processive  energy  the  architectonic 
magnificence  of  the  universe,  the  radiance  of  light  and 
colors,  the  power  of  winds  and  seas,  evoke  awe  and  wonder 
in  the  subject.  Hence  the  sensation  of  the  ghostliness  of 
nature  and  of  its  intrinsic  meta-automatic  predicates, 
the  knowledge  of  which  belongs  to  the  future  progress 
of  natural  sciences. 

The  analog}^  of  nature  with  spirituality  is  obvious. 
In  spiritualit}^  the  subjective  motion  is  the  process-force 
of  the  subjective  motor,  whereas  in  extramanence  the 
adherence  of  phenomenon  is  the  process-energy  of  the 
essence  of  phenomenon. 

Notwithstanding  their  entitative  divergence  their 
predicates  are  parallel.  The  entitative  difference  be- 
tween spirituality  and  nature  is  that  the  former  is  the 
autonomic  ally  adhering  affirmation  and  the  latter  the 
atitomatically  adhering  affirmation  of  submanence. 

The  obvious  proof  of  the  adherence  of  phenomenon  to 
submanence  lies  in  the  fact  that  every  phenomenal 
manifestation,  be  it  a  material  body,  chemical  quality  or 
physical  form,  is  judged  solely  according  to  the  efficiency 
of  its  adhering  service.  Its  final  definition  is  either 
relative  worth  or  relative  worthlessness. 

3- 

The  predicate  of  phenomenon  is  the  automatic 

effect-energy    which,    as    such,    constitutes    the 

formal  fimdament  of  all  the  laws  of  nature. 


59 


Through  this  automatic  efifect-energy  the  essence  and 
the  adherence  of  phenomenon  are  defined  into  the  com- 
plex of  extramanent  laws  within  which  all  sub-laws  have 
their  universal  term.  The  phenomenal  predicate  is,  so 
to  say,  the  "motive"  of  the  phenomenal  essence,  and 
consequently  it  is  its  effect  and  formal  definition. 

The  formally  predicating  laws  of  nature  are  the  factors 
of  extramanent  order  and  of  extramanent  beauty,  as 
well  as  the  automatic  indicators  and  limitators  of  sub- 
jective determinations.  They  are  the  automatic  con- 
tributors to  and  the  eternal  instruments  for  the  subma- 
nent  elevation  and  happiness  of  all  spontaneous  and 
conscious  beings. 

By  virtue  of  the  Absolute  Potentia,  these  predicating 
laws  of  nature  are  immutable. 

The  Process- Form  of  Nature 

The  process-form  of  nature  is  the  fundamental 
norm  of  quantitative  definition  which,  as  such, 
constitutes  the  entitative  measure  of  universal 
predicates. 

The  process-form  of  nature  is  the  pure  entitative  meas- 
ure of  all  intensive  and  extensive  predicates  of  determi- 
nations and  their  phenomena.  Therefore  is  this  process- 
form  the  quantitative  definition  per  se.  No  predicate 
can  be  defined  unless  its  quantitative  intensity  and  ex- 
tensity  is  ascertained.  Quantitative  application  to  de- 
terminations is  logical  and  actual,  for  by  the  force  of 
the  adherence  of  phenomenon  the  extramanent  expres- 
sion adheres  to  all  determinations  through  the  quantita- 
tive form.  Its  manifestation  is  obvious  in  every  moment 
of  subjective  life. 

60 


The  Process-Form  of  Nature  Has  Three 
Normative  Forces: 

1.  Quantity — (Quantitas  per  se). 

2.  Time — (Quantitas  in  forma  processiva  atque 

intensiva) . 

3.  Space — (Quantitas  in  forma  effectiva  atque 

extensiva). 

I. 

Quantity  is  the  principal  force  of  the  process- 
form  of  nature  which,  as  such,  constitutes  the 
extramanent  norm  of  the  intensity  and  exten- 
sity  of  entitative  units. 

The  predicate  of  the  intensity  and  extensity  of  all 
submanent  operations,  immanent  activities  and  natural 
manifestations  is  expressed  by  means  of  quantity,  which 
is  pure  extramanent  measure. 

Therefore,  by  virtue  of  the  adherence  of  phenomenon, 
quantity  constantly  follows  subjective  thinking  in  order 
to  express  either  the  intensity  of  spiritual  determinations 
and  natural  forces  or  the  extensity  of  spiritual  deeds 
and  natural  manifestations.  The  motive  of  this  quanti- 
tative operation  is  essentially  logical,  for  quantity,  per 
se,  is  necessarily  and  de  facto  based  on  logic,  else  the 
science  of  mathematics  would  be  impossible. 

The  very  essence  of  quantity  is  numeric  order.  This 
numeric  order,  by  virtue  of  the  extramanent  force  of 
adherence,  conforms  to  the  logical  laws  and  categories, 
which  have  their  basis  in  submanent  truth.  The  abso- 
lute principle,  as  such,  logically  predicates  absolute  one- 
ness; the  relative  process,  as  such,  logically  predicates 
contra-position  or  duplicity;   the  relative  effect  logically 


61 


predicates  the  final  fundamental  number,  three,  through 
which  is  potentiated  the  mathematical  order  of  all  suc- 
cessive relative  numbers. 

2. 

Time  is  the  process-force  of  the  process-form 
of  nature  which,  as  such,  constitutes  in  entity 
the  intensive  predicating  through  the  sequence 
of  moments. 

Time  is  the  extramanently  intensive  limitator  of  spirit- 
ual and  natural  phenomena,  and  eo  ipso,  it  is  the  pro- 
cessive  condition  of  protensive  determinations  and  of  the 
protensively  natural  vitality.  The  innumerable  variety 
of  these  conditions  depends  on  the  fundamental  process 
of  energy  (adherence  of  phenomenon)  which,  by  virtue 
of  its  submanent  directive,  defines  and  assigns  to  each 
determining  and  manifesting  force  its  adequate  quantit}'' 
of  duration,  which  is  the  measure  of  life.  Therefore 
time,  by  virtue  of  its  adherence  to  submanence,  is  the 
eternally  adjustable  extramanent  law  of  duration  and, 
as  such,  is  the  boundless  instrument  of  subjective  ele- 
vation to  submanence  and  the  strict  limitator  of  all 
non-submanent  determinations  in  entity. 

Time  is  entitatively  objective  protensity  and,  as  such, 
is  conceived  subjectively,  but  is  by  no  means  the  product 
of  a  subjective  conception. 

3- 

Space  is  the  effect -force  of  the  process-form  of 

nature  which,  as  such,  constitutes  in  entity  the 

extensive  predicating,  as  the  extramanent  norm 

of  being. 

Space,  as  such,  is  the  extramanent  basis  and  the  ex- 
tramanent  condition  of  spiritual   activity  and   natural 

62 


phenomena.  As  the  effect-force  of  the  process-form  of 
nature,  it  is  the  extramanent  embracer  and  container  of 
the  total  effect-form  of  nature  with  its  laws  of  matter, 
quality  and  form. 

Adherence  to  submanence  is  the  norm  of  space,  hence 
the  laws  of  space  are  absolutely  adjusted  to  the  intensity 
of  submanent  determinations  and  their  extramanent 
predicates,  thus  forming  the  extramanent  universe  with 
its  innumerable  spheres  of  visible  and  trans-visible 
worlds,  and  forming  within  these  worlds  the  norm  of  the 
extension  of  submanent  liberty  or  the  confinement  of 
anti-submanent  abuse. 

Through  quantity,  time  and  space  is  realized  the 
extramanent  expression  of  the  infinity  of  entity. 

The  Effect-Form  of  Nature 

The  effect -form  of  nature  is  phenonienality 
per  se  which,  as  such,  constitutes  the  phenomenal 
necessity  and  the  phenomenal  formality  of 
natural  forces. 

Extramanent  substance,  through  the  effect-form  of 
nature,  predicates  the  final  forces  of  the  instrumental 
phenomenon,  with  their  final  laws  and  sub-laws,  thus 
constituting  the  total  complex  of  the  effectuating  laws 
of  the  physical  universe. 

As  the  submanent  laws  are  the  defined  norms  of  the 
determining  force  of  submanence,  thus  all  physical  laws 
are  the  defined  norms  of  the  determined  force  of  extra- 
manence,  which,  throughout  all  its  external  manifesta- 
tions, affirms  submanence  as  its  entitative  principle  and 
as  its  final  aim. 

The  Effect-Form  of  Nature  Has  Three  Phe- 
nomenal Forces: 


63 


1.  Matter,  as  such — (Materia  per  se). 

2.  Quality  of  matter— (Qualitas  materiae). 

3.  Form  of  matter — (Materia  in  forma). 

I. 

Matter,  as  such,  is  the  principal  force  of  the 
effect-form,  of  nature,  which  constitutes  the 
element  of  phenomenal  necessity,  phenomenal 
adaptability  and  of  phenomenal  expression. 

Matter  is  the  objectively  necessary  force  of  natural 
phenomenon  and  consequently  is  the  sole  objective 
content  of  instrumental  adaptability  to  the  expression 
of  the  phenomeno-plastic  laws  and  of  natural  facts. 
Matter  demonstrates  itself  as  the  objectively  phenomenal 
necessity  and  therefore  expresses  the  phenomenal  activity 
through  its  process-force  of  quality  and  through  its 
effect-force  of  form. 

The  effect-form  of  nature  is  dependent  from  the  pro- 
cess-form of  nature,  therefore  matter  is  absolutely 
quantitative  in  itself  and  dependent  from  time  and  space. 

Its  extramanently  adhesive  and  instrumental  force 
predicates  matter  as  the  extramanent  expression  of 
entitative  determinations. 

2. 

Quality  of  matter  is  the  process-force  of  the 
effect -form  of  nature  which,  as  such,  constitutes 
the  divergence  of  the  elementary  phenomenon- 
units  of  matter. 

As  matter  is  essentially  quantitative  it  therefore 
follows  that  the  composite  of  its  phenomenon-units,  be 
they  called  atoms  or  monads,  is  the  process-force  or 
quality  of  matter. 

64 


The  superordinated  fundamental  forces  of  the  principal 
form  of  nature,  the  essence,  adherence  and  predicate  of 
phenomenon,  pervade  the  total  effect-form  of  nature, 
thus  predicating  quality  of  matter  as  the  real  dynamo- 
plastic  material  for  the  extramanent  expression  of  all 
possible  stages  of  determination. 

The  principal  physical  law  of  the  quality  of  matter  is 
attraction  and  repulsion,  which  law  affirms  phenomenal 
adaptability  to  determined  submanent  and  immanent 
plans.  This  law  expresses  automatically  the  two  con- 
trapositional  tendencies  of  determination,  the  submanent 
and  the  non-submanent  or  the  a  se  and  the  ad  se  motive 
of  the  subject.  As  the  processive  movement  of  spon- 
taneity is  the  predicate  of  the  autonomically  spontaneous 
motor  of  the  subject,  thus  is  quality  the  automatically 
processive  predicate  of  matter,  and  as  the  former  termi- 
nates in  its  final  determinations  of  motives,  thus  quality 
terminates  in  the  final  expressions  of  the  physical  form. 

The  parallelism  of  spirituality  and  nature  is  logical 
and  obvious.  The  converging  directive  of  both  is 
adherence  to  submanence,  the  one  autonomically,  the 
other  automatically.  The  eternal  vis  formanda  con- 
stitutes the  fundamental  motor  of  the  automatic  and 
harmonious  movements  of  natural  laws,  and  the  adequate 
rythmic  vibrations  of  matter,  through  its  process,  give 
the  real  representance  of  quality. 

The  dynamic  force  of  the  elementary  phenomenon- 
units  constitutes  the  adequate  extramanent  instrument 
of  natural  vision,  hearing,  smell,  taste  and  other  sensa- 
tions of  the  subject,  for  nature  must  logically  furnish  its 
own  force  to  be  perceived.  The  metrographic  laws  of 
the  rhythms  of  vibrations  of  the  phenomenon-units 
constitute  the  convergent  order  and  their  lack  the 
divergent  disorder  of  color,  sound,  odor,  taste  and  shape. 
Each  phenomenon-unit  is  an  entitative   instrument  of 

65 


determination  and  it  is  for  this  reason  that  quaUty  is 
defined  as  good  or  bad. 

3- 

Form  of  matter  is  the  effect-force  of  the  effect- 
form  of  nature  which,  as  such,  constitutes  the 
formal  and  final  physio-plastic  predicate. 

The  principal  form  of  nature  with  its  vis  formanda, 
vis  appHcanda  and  vis  formata,  the  process-form  of 
nature  with  its  quantity,  time  and  space,  and  the  effect- 
form  of  nature  with  its  matter  and  quahty,  reaHze, 
through  this  force  of  material  form,  the  physio-plastic 
laws  which  constitute  the  final  expression  of  extrama- 
nence. 

These  laws  are  the  entitative  frame  of  the  archi- 
tectonic universe  with  its  total  array  of  worlds  and  its 
innumerable  organisms,  each  one  expressing  its  entita- 
tive significance.  Thus  the  affinity  and  cohesiveness  of 
the  degrees  of  intensive,  active  and  passive  determina- 
tion of  the  soul  to  or  against  submanence  receive  through 
this  force  and  its  laws  and  sub-laws  the  just  extramanent 
conditions  of  subjective  life.  Therefore  the  extrama- 
nent conditions,  time,  space  and  body,  of  the  super- 
human, human  and  sub-human  subject  are  strictly 
adequate  to  their  degrees  of  submanent,  non-submanent 
and  anti-submanent  determinations.  Time,  space  and 
the  instrumental  body  are  the  entitative  executors  of 
the  submanent  course  of  all  subjective  beings. 

As  each  submanent,  non-submanent  and  anti-subma- 
nent content  has  its  extramanent  expression  through  the 
laws  of  material  form,  thus  the  innumerable  subjective 
degrees  of  determination  predicate  the  unlimited  pos- 
sibility of  material  expressions.  Every  material  ex- 
pression is  lawful  and  cannot  be  otherwise  although  the 

66 


reason  for  it  may  be  beyond  the  empiric  knowledge  of 
most  men.  The  limitations  of  human  efforts,  with  their 
distinctly  ad  se  tendencies,  necessarily  limit  submanent 
intelligence  and  consequently  hinder  the  correct  under- 
standing of  nature  and  its  phenomenal  laws,  sub-laws 
and  expressions.  There  is  no  evil  in  nature  per  se,  or 
in  any  of  its  forces,  but  it  necessarily  expresses  the  evil 
determinations  of  the  subject. 

The  relation  of  matter  to  spirit  or  vice  versa  is  obvious 
from  the  foregoing  exposition.  Matter,  as  an  extra- 
manent  force,  operates  upon  spirit  only  as  the  instrument 
of  submanence.  In  itself  and  of  itself  it  has  no  deter- 
mining power  whatever.  Spirit,  on  the  other  hand,  as 
an  autonomous  force  in  entity,  exercises  a  relative 
power  over  matter,  even  to  transform  its  own  instru- 
mental body.  The  empiric  knowledge  of  the  influence 
of  spirit  on  the  instrumental  body  is  the  content  of  the 
science  of  psycho-therapy. 

Biology,  as  a  natural  science,  studies  the  dynamic 
expression  of  the  forces  of  material  bodies  from  a  vital- 
istic  standpoint.  The  study  of  these  dynamic  ex- 
pressions, and  their  immediate  correlations  from  an 
extramanent  standpoint,  is  the  positive  side  of  this 
science. 

However,  the  attempt  of  biology  to  solve  the  philo- 
sophical problem  is  one  of  the  many  failures  of  the  philo- 
sophical aspirations  of  materialism.  The  vitalistic  prin- 
ciple is  the  aim,  natural  sense  perception  the  norm,  and 
nature  the  basis  of  the  biological  theory.  The  vitalistic 
principle,  as  such,  cannot  be  defined  except  as  Being, 
for  life  and  Being  are  one,  a  fact  which  is  proved  by  the 
very  tendency  of  the  biological  doctrine.  If  the  so-called 
vitalistic  principle  has  in  its  very  essence  neither  axio- 
logical  source  nor  axiological  norm,  by  all  logical  axioms, 
it  is  nonsense. 

67 


To  assert  that  natural  sense  perception  is  the  only 
norm  of  cognition  is  contrary  to  entitative  facts  and 
psychological  experience.  The  fact  is  that  without 
spiritual  substance  no  material  sense  perception  is 
possible. 

The  aprioristic  adaptation  of  Spinoza's  ontological 
theory  is  employed  to  give  a  philosophical  basis  to  the 
materialistic  monism  and  its  evolution.  This  monistic 
theory  accepts  the  philological  definition  of  substance 
as  an  incontestable  axiom.  Instead  of  "  thought  and 
extension"  it  asserts  "force  and  matter"  to  be  the 
attributes  of  the  unknown  substance.  Matter  is  either 
a  force  or  it  is  nothing  and  force  is  either  material  or 
according  to  all  empirical  consciousness  spiritual. 
Therefore,  according  to  this  theory,  the  logical  alter- 
native is  thus  to  be  construed:  Either  matter  is  a  force 
and  eo  ipso  the  unknown  substance  is  a  material  force 
without  any  attributes  whatever,  or  the  material  sub- 
stance has  the  miraculous  power  of  creating  souls  with  all 
the  attributes  of  spirituality. 

The  vitalistic  biogenesis,  not  having  any  concrete 
entitative  genesis  and  no  axiological  norm  for  the  laws  of 
evolution,  by  necessary  consequence  arrives  at  the 
barrier  of  the  proto-plasm  or  bio-plasm,  whose  determin- 
ing and  conscious  force  is  not  predicated.  Thus  from 
the  unknowable  substance  is  deduced  the  unknowable 
proto-plasm,  a  logical  result  of  the  materialistic  monism. 

The  usual  result  of  all  theories  which  have  neither 
an  axiological  basis  nor  an  axiological  aim  is  scepticism 
in  life  with  its  negative  influence  on  the  human  character 
and  intelligence. 

It  is  obvious  that  the  attempt  to  construct  a  philo- 
sophical system  on  the  basis  of  a  law  of  nature  (evolution) 
arises  from  a  fundamental  misconception  of  the  place  and 
function  of  nature  in  entity.     Extramanence  (nature)  is 


68 


the  instrumental  form  of  Being.  Being  cannot  be  de- 
fined in  the  terms  of  its  instrument  nor  can  the  instru- 
ment be  defined  in  terms  of  itself.  The  instrument  can 
only  be  defined  in  the  terms  of  that  of  which  it  is  the 
instrument,  i.e.,  submanence,  immanence.  Nature  as 
such  is  no  principle  whatever  and  the  laws  of  biological 
evolution  have  an  instrumental  but  no  axiological 
worth. 

The  will  is  essentially  dynamic.  This  is  implied  in 
the  very  fact  of  its  freedom  for  submanent  determination. 
The  types  of  nature  must  therefore  be  dynamic  in  order 
to  be  adequate  as  instruments  and  outward  expressions 
of  the  will.  The  biological  proof  that  thej^  are  dynamic 
constitutes  the  meritorious  achievement  of  evolutionary 
science. 

The  ontological  exposition  of  extramanence  con- 
stitutes the  axiological,  the  logical  and  the  synthetically 
concrete  basis  of  all  natural  sciences  as  such. 


69 


FRAME  OF  LOGIC 

Principle  Absoluteness       Objectivity         Causality 

Process  Relativity  Subjectivity        Finality 

Effect  Definibility  Negativity  Positivity 

FRAME  OF  ONTOLOGY 

SUBMANENCE 


Principle 

Glory 

Might 

Beatitude 

(Dignity) 

Process 

Light 

Wisdom 

Simplicity 

(Truth) 

Effect 

Sacrifice 

Justice 

Beauty 

(Love) 

IMMANENCE 

Principle 

Motor  pel 

-  se 

Conscious 

Sentient 

(Motor)  Motor  Motor 

Process  Perception  Conception  Complex  of 

(Motus)  Ideas 

Effect  Passive  Active  Intensive 

(Motivum)  Motive  Motive  Motive 

EXTRAMANENCE 

Principle  Vis  Formanda    Vis  Applicanda  Vis  Formata 

Process  Quantity  Time  Space 

Effect  Matter  per  se      Quality  of  Form  of 

Matter  Matter 


70 


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